A KEY TO THE PEAYER BOOK, 

OR 

AN ACCOUNT OF 

THE PRINCIPAL FORMULARIES OF THE 
CHURCH OF ENGLAND ; 

DESIGNED TO ILLUSTRATE 
THEIR MEANING, USE, AND SCRIPTURAL CHARACTER. 



BY 

THE EEY. EOBEET WHITEHEAD, M.A. 



" Hold fast fhQform of sound words, which thou hast heard of me, in 
faith and love which is in Christ Jesus." — 2 Tim. i. 13. 



F^ 



SEELEY, BURNSIDE, AND SEELEY, 

FLEET STREET, LONDON. 

MDCCCXLVII. 



^ 



^^tt 



nH^^ 



,,.ONARI> .EELET, THAMES DITTON. SURREY. 






TO THE 

RIGHT REVEREND FATHER IN GOD, 

JOHN BIRD, 
LORD BISHOP OF CHESTER. 

My Loed, n^ 

" It is a very small tiling" with, you to "be judged 
of men, or of man's judgment;" and it may seem 
presumptuous in me to shelter my liumble volume 
under your LordsMp's kind patronage. But I venture 
to plead in my own defence not only my deep esteem 
for yom- Lordship's character, as a distinguished orna- 
ment of the Church of England, and a consistent 
exemplar of Christian piety and true Churchmanship ; 
but also the stamp of evangelical currency — let who 
wiU reject it — which the influence of such a name 
imparts to any work to which it is (by permission) 
prefixed. 

Truly grateful for such a favour, and earnestly 



VI DEDICATION. 

praying tliat it may please God, (by wliose grace 
your Lordship lias been made a blessing to many, and 
a pattern to all ;) to prolong your valuable life for 
many years to come, and crown it witb increasing 
honom' and happiness. 
I remain. 

Your Lordship's 

Most humble and devoted servant, 
Egbert Whytehead. 



TO THE READER. 



Whoeyeh would enter into the Evangelical design 
of the Prayer-Book, must bear in mind that its 
stmctm-e is purely spiiitual, and can be fully under- 
stood, duly appreciated, and rightly used by the 
faithful only. FAITH is the Key to this spiiitual 
Temple. If we come to it with a child-like temper, 
mixing faith with these blessed words of prayer and 
promise, culled from Holy Scripture, we shall per- 
ceive the sunshine of grace and salvation beaming 
throughout its deepest recesses, and the glory of God 
and the Lamb irradiatins: the whole. 



Lately published^ 

BY THE SAME AUTHOR, 

THE CHRISTIAN'S MIRROR, 
OF DUTY TO GOD AND MAN; 

THE EXAMPLE OF CHRIST ILLUSTRATED 
FROM THE SCRIPTURES. 

In 16mo. Price 2s. 6d. cloth. 



PREFACE. 



The object of the present work is to supply (what ap- 
pears to the writer an important desideratum ) an 
Evangelical illustration of the Prayer Book, combining 
critical remarks and historical details of an interesting 
character, with practical improvement, and spiritual 
instruction. 

In executing this design, free use has been made of 
the works of Bishops Sparrov^ and Mant ; Dean Com- 
ber, Nelson, Wheatly, Palmer, and other Liturgical 
writers. In addition to which will be found many ori- 
ginal references to standard authorities, both ancient 
and modern, quotations from the Fathers, and some ex- 
tended remarks on questions of vital interest at the 
present day. 

The object of the writer being especially to deve- 
lop the true principles of Reformed piety, as held 
by the Protestant founders of the Church of Eng- 
land, and displayed in her prayers and authorized ser- 



X PREFACE. 

vices ; he has endeavoured constantly to keep in vie# 
the Articles and Homilies of the Church, as the doctri- 
nal standard which the compilers of our admirable 
Liturgy set before them to work by ; and the chiefs 
though not the only guide of the true Churchman in 
his interpretation of her sentiments.* 

Without undervaluing the learned and pious labours 
of our old Liturgical writers, or pretending to sit in 
judgment on the distinguished men of other days ; and 
making all due allowance for the different age in which 
they lived, and the peculiar medium through which the 
light of the Gospel reached their minds ; — he cannot 
allow that they fairly represent the doctrines of the 
Reformed Church of England, as exhibited in her ac- 
knowledged standards, and in the writings of her first 
and best divines. 

His endeavour, therefore, has been to [separate the 
real excellence of these popular works, from the debas- 
ing alloy with which it is amalgamated.^ And, surely, 
the evil will not be denied of allowing our young stu- 
dents to imbibe their views of Church principles from 
so impure a source : — where not a few of the su- 
perstitious rites of Popery, rejected by our Reformers, 

1 That the Homilies, as well as the Articles, were intended to be a 
standard of appeal, is evident from the reference to one of them in the 
Xlth Article. 

2 Even Dean Comber, the most evangelical writer of this class, main- 
tains the doctrine of the universal Regeneration of Infants in Baptism, 
as implying a change of nature. 



PREFACE. XI 

are extolled with blind zeal ; while the letter of cere- 
monies is too often elevated, to the neglect and injury 
of the spirit of the Gospel. 

That the English Church, during the greater part of 
the last century, had widely departed from the doc- 
trines of the Reformation, can hardly be doubted by 
any one who is able to form a correct judgment on the 
subject, and w^ho is conversant with the writings and 
sentiments of the leading divines of that period.^ 

To redress so lamentable an error, much has been 
done by the Divine blessing on the labours of such men 
as Scott, Simeon, the Milners, Legh Richmond, and 
many more of our Evangelical Churchmen. Much, 
how^ever, still remains to be accomplished. The tide 
has again set in strongly tov/ards Rome,— and it is the 
duty of every true son of the Church of England to 
contribute his aid towards reviving the principles of the 
blessed Reformation. 

Among other efforts, the publications of the Parker 
Society have thrown a flood of light upon the senti- 
ments of our Reformers, by bringing out of the shade 
of obscurity the original works of Cranmer, Ridley, 
Latimer, Hooper, Jewel, and other " reverend Fathers 

1 A painful proof of this statement might be found, if need be, in the 
general character of the publications of the Society for Promoting Chris- 
tian Knowledge; among which, down to a very recent date, the excellent 
Homilies of our Church, — rich in the old Saxon vernacular, not less than 
in Evangelical force and purity of doctrine, and however obscure and 
distasteful to the educated classes of society, still intelligible and accept- 
able to the poor ; — could find no place. 



XU PREFACE. 

and great Divines " i of the days of Edward and Eli- 
zabeth. 

Of these the Author has made large and frequent 
use ; having placed in the Notes and Appendices a 
number of extracts, including some forms of private 
prayer ; — intended not only to illustrate the simple and 
fervent piety of our Reformers, but to shew how the 
Festivals of our Church may be improved by the spi- 
ritual worshipper. 

To the whole is added a copious collection of Scrip- 
ture References,^ which the writer hopes will be found 
very useful to his younger Brethren, and the Teachers 
of youth ; to assist them in the important w^ork of ex- 
plaining and illustrating the services of the Church.^ 

It has been suggested by a judicious friend, that it 
might be advantageous to the general reader to peruse 
each chapter, in the first instance, without the notes ; 
that the current of thought and devotional feeling may 



1 Canon xxx. 

2 Bailey's " Liturgy compared with the Bible," having been diligently 
collated with Bishop Mant's Marginal References. 

3 An apology ought, perhaps, to be offered by the author, for having 
ventured to notice some things which appeared to him capable of im- 
provement ; e. g. the Apocryphal lessons, the omission of the Revelation, 
the service for King Charles' day, &c. He feels that this was not the 
place for any lengthened discussion on such subjects ; and he trusts he 
will be cleared by the impartial reader from all suspicion of disaffection 
towards the Church and her services ; or any wish to unsettle and pre- 
judice the minds of others. But after weighing the matter deliberately 
and calmly, he has come to the conclusion, that it is desirable that the 
public mind should be suitably enlightened, guided, and expressed, — and 
thus the way prepared for a wise and moderate reform, — on the few par- 
ticulars, which really need the attention of our Spiritual Governors. 



PREFACE. Xm 

not be interrupted : — at the second perusal^ taking tlie 
noteS; especially the references to Scripture; in their 
due order. 

To the Reverend Charles Bridges, Vicar of Old New- 
ton, the author is indebted for many suggestions, and 
much valuable assistance ; as well as for that kind and 
seasonable encouragement which has enabled him to 
persevere in his arduous labour, and cheered him on 
to its termination. 

To take off the edge of severe criticism, not to pal- 
liate any serious error, it may be stated, that the work 
has been composed under all the disadvantages of bro- 
ken health, and exhausted energies, during a six years' 
suspension from active ministerial labour. Conscious 
of many imperfections, and much incompetence, the 
Author commends his feeble attempt to the candour 
and kindness of his readers. Above all, he implores 
their prayers for His blessing, " loithout whom nothing 
is strong, nothing is holyT If any one should rise from 
its perusal a more enlightened Churchman, and a bet- 
ter Christian, his chief desire will be so far accom- 
plished. 

To use the words of a devout writer,^ whose piety he 
reverences, and to whose learned labours he freely ac- 
knowledges his obligation, though compelled occasion- 



1 Nelson's Preface to his " Companion to tlie Feasts and Fasts of the 
Church of England." 



XIV PREFACE. 

ally to difiPer from his religious sentiments ; — " pro- 
vided he can, but in the least manner, promote a sense 
of religion among those that want it, or contribute to 
the increase of it where it is already entertained, he 
will be much better pleased than to deserve the praises 
of the most accomplished critic." 



Mvvtigton Hall, near York, 
Decemher IQtIu 1846. 



A KEY TO THE PRAYER-BOOK. 



CHAPTER I. 

THE CHURCH — ITS AUTHORITY — DUTY OF SUBMISSION 
ITS LIMITS. 

Before we enter upon the consideration of the services 
of the Church, it is desirable to make a few remarks on 
the nature and authority of the Church itself ; — a sub- 
ject which, at the present day, as in former times, has 
been the ground, on which has been displayed so much 
bitter controversy, and lamentable error. 

A Church ^ is a society of professing Christians/-^ 
who have the pure word of God preached among them, 
and the ordinances of divine appointment duly admini- 
stered.^"^ Such is the definition of a Church, as given in 
our Articles and authorized standards ; and it agrees 
in the main, with the views held on this subject by the 
Fathers of the Reformation.^ It is the lowest idea we 
can form of a Christian Church, consistently with 
scripture truth ; and is obviously framed on the en- 
larged and liberal design of comprehending all those 

1 See Note A, Appendix. 
2 " The visible Church of Christ is a congregation of faithful men.''' — 
Art. xix, " A certain multitude of men." — Nowell's Catechism. " The 
true Church is ammiversal congregation oy fellowsliip of Go^'q faithful and 
elect people." — Horn, xxviii. 2. " A Church is a Society ; that is, a num- 
ber of men belonging unto some Christian fellowship, the place and 
limits whereof are certain." — Hooker, Ecc. Pol. iii. 1. (14). " A Re- 
lighus Society." v. 68, (6). 

3 See Note B, Appendix, and Calvin on Acts ii. 42. 

4 See Note C, Appendix. 

B 



Z CHURCH VISIBLE AND INVISIBLE. 

bodies of Christians, which worship God in an orderly 
manner, use the outward form of the sacraments, and 
hold by the fundamental principles of the Christian faith.^ 

These are recognized by us as true Churches of Christ, 
so far as that their administration of Baptism is held 
by our Chrch to be valid, and is therefore never re- 
peated ; whatever errors in doctrine or discipline, not 
subverting the fundamentals of Christianity, they may 
have fallen into. 2 We receive them, as far as they ap- 
pear to us to have received the scriptural model of a 
Church, and to have been with ourselves received by 
Christ.^ But all such societies are not held to be true 
Churches of Christ in the fullest sense of the word, so 
that we ma}^ safely hold communion with them ; some 
being erroneous in one respect, and some in another.^ 

The first faint outline of a Church appeared in the 
family worship of the Patriarchs, at their altars and 
under the shadow of their groves. The elevation of the 
spiritual building was carried much higher under the 
Mosaic dispensation, in the tabernacle and temple ser- 
vices of the typical Israel. But it is in the New Testa- 
ment that we are to look for the completion of the ori- 
ginal design, — that spiritual " Jerusalem, which is the 
mother of us all," ^ — which is built upon the doctrine 
and labours of Apostles and Prophets, Jesus Christ 
himself, in his person and work, being its only founda- 
tion of support, and " chief corner-stone." ^ 

This leads us to a second distinction of the visible 
from the invisible Church ; the former comprehending 
all those who, in the manner above stated, make a pro- 
fession of Christianity ; the latter embracing those only 
who are truly living members of Christ's mystical 
body.7 

1 See Appendix D. 2 gee Bishop Burnet on Art. xix. p. 274^-277. 

3 Rom. xiv. 1 ; xv. 7. ^ gee Appendix E. 

5 Gal. V. 26. Comp. Heb. xii. 22. 

6 Eph. ii. 20. Comp. 1 Cor. iii. 11 ; Isa. xxviii. 16 ; 1 Pet. ii. e. 

'i See Appendix F. 



SPIRITUAL SERVICES. S 

That such a distinction is real^ and founded upon 
Scripture, we may safely collect from such passages as 
the following, which fully prove, as our Church de- 
clares, that " in the visible Church the evil are ever 
mingled with the good." * 

Our blessed Lord compares the kingdom of heaven to 
a field, in which tares grow up with the wheat ; and to 
a net which brought up good and bad fishes.^ 

And, in the Epistles, we find that the inspired writers 
addressed all who were in the visible Church as 
"saints," 3 "faithful brethren," ^ and "children of 
God ; " 5 though some had grievously departed from the 
faith of Christ ; ^ others were living in gross sin ; 7 and 
concerning not a few there was reason to fear, that 
they were deceiving themselves, being " enemies of the 
cross of Christ," ^ 

This being the case, it follows that the only way of 
joining in divine worship, in a spiritual manner, in a 
body so mixed and uncertain, is to suit its services, 
and the general language employed in its addresses to 
God, to the character of its truly spiritual members ; — 
those who are justified by faith, and renewed by the 
Holy Spirit ; — who alone constitute the true Church of 
Christ : while the rest are but seldom represented in 
public worship, though perhaps usually constituting 
a very large proportion of the assembled worshippers. 

This system has often been objected to, as leading to 
self-deception^ and encouraging merely nominal Chris- 
tians in the groundless supposition, that they possess 
all that is required of them by the Church, in whose 
pure w^orship they are permitted to join, and whose 
holy name they bear. 

But it must be remembered, that this evil, though in 

1 Article xxvi. See Appendix G-. 

2 Matt. xiii. 24—26 ; 47, 48. See also iii. 12 ; xxv. 1, 2. John xv. 1, 2. 

3 Rom. i. 7. 1 Cor. i. 2. Eph. i. 1. Phil. i. 1. 4 Col. i. 2. 

5 Gal. iii. 26 ; iv. 5—7. Comp. Rom. \aii. 14—16. 
6 1 Cor. XV. 34, 35. Gal. iii. 1 ; v. 4. 7 1 Cor. v. 1 ; vi. 8. 

8 Phil. iii. 18, 19. 
B 2 



4 NO PERFECTLY PURE CHURCH. 

some measure real, is inseparable from every mode of 
public worship ; and is by no means peculiar to our 
own Liturgy, or to a form of prayer. 

It is owing to the corruption of human nature, 
which perverts the best designs, and, though deplored 
and testified against, must still be endured. For the 
Church, in her present state, is not endowed with that 
knowledge of the heart and character of professors, 
which alone could qualify her to separate the tares from 
the wheat. ^ Nor, after all, can we admit the force of 
the objection, while we see God himself adopting a 
similar method, and applying the same indiscriminate 
language to the true and visible Church : 2 warning, at 
the same time, against the imminent danger of mistake 
and self-deception. s The failure of all attempts to form 
a perfect Church, in this imperfect dispensation, shews 
that no complete remedy can be expected. Yet scrip- 
tural discipline, (under the want of which our Church 
has long groaned,) could doubtless do much in cutting 
off false members.'^ The faithful preaching of the word 
also, by sifting men's characters, and searching their 
consciences, ''separates," to some extent, "between 
the precious and the vile." 5 Thus, while our Church, 
in her common prayer, speaks of all her members as 
" dearly beloved brethren," in her Homilies she wields 
" the sword of the spirit " ^ with sound discrimination, 
and with its keen edge gives many an effective blow 
against Pharisaic formality and hypocrisy.''^ And that 
sword, we knov>^, can " pierce even to the dividing 



1 Matt. xiii. 28—30. 2 jga. i. 3, 4 ; Ixiii 8. Jer. iv. 22 ; iii, 14. &c. 

3 1 Cor. X. 1—12, Heb. iv. 1—11. Comp. Psalm xcv. 7—11 ; cxlix. 1. 

4 Comp. John xv. 2, 5 Jer, xv. 19. 6 Eph. vi. 17. 

7 See Homilies ii. xxvi, xxvii, &c. This remark may tend to elucidate 
the meaning of the Church, when she says, in the Baptismal service, 
" This child is regenerate : " — whereas, in her 27th Article, she speaks 
more cautiously — " Baptism is a sign of Regeneration ; '' and again, treat- 
ing the subject practically, in the Homily for Whitsunday, she appeals to 
the work of the Holy Spirit in the heart, as the only solid evidence of 
Regeneration ; ivithout OMy mention of baptism. 



AUTHORITY. 5 

asunder of soul and spirit ; and is a discerner of the 
thoughts and intents of the heart." ^ 

There are three orders of ministers in the Church of 
England, Bishops, Priests, and Deacons, who preach the 
word of God, administer the Sacraments, and preside in 
puhlic worship ; and to whom the government of the 
Church is intrusted, under the superintendence and 
control of the Sovereign, as chief magistrate of the 
realm. 2 

The authorit}^ which the Church, thus constituted, 
possesses, extends to the ordering of rites and ceremo- 
nies, for the due performance of religious worship ; and 
the settlement of controversies on points of faith. This, 
however — let it be carefully observed, — is only in sub- 
ordination to the Hol}^ Scriptures ; the Church not 
having any power to decree anything contrary to the 
word of God ; nor to impose, as an article of faith, any 
doctrine which is not contained in it.^ 

Thus we see that the power of the Church, as a 
"witness "4 and "keeper of the truth," ^ is, in fact, 
very limited ; and by no means of that absolute and 
despotic character, which some persons would represent 
it to be : either for the purpose of raising claims of ex- 
travagant authority, or of decrying all interference in 
spiritual concerns. These opposite views are both 
equally hostile to truth, and sound doctrine. For the 
Scripture enjoins us to "obey them that have the rule 
over us, and submit ourselves ;"6— and it seems most 
reasonable that the ignorant should be willing to be 
taught by the more instructed ; as w^ell as that some 
power of restraint should be reserved to our ecclesias- 
tical rulers and guides, to enable them to keep in check 
the forwardness of hasty and ungoverned minds. On 

1 Heb. iv. 12. 

2 Article xxxvii. See also Preface to the Form of making Bishops, 
Priests, and Deacons ; and the Chapter on that subject in this work, (xvi.) 

3 Article xx. Isaiah viii. 20. Gal. i. 8, 9. 4 Article xx. 

5 Isaiah xxvi. 2. Comp. 1 Tim. iii. 15. 
6 Heb. xiii. 17. Comp. 1 Pet. ii. 13. 



b PRIVATE JUDGMENT. 

the other hand, it is alike contrary to that equality 
which should, in the main, subsist among Christian 
brethren, and to that moderation which should belong 
to the followers of Jesus ;i that an arbitrary and iiTe- 
sponsible power of judging in spiritual matters should be 
placed in the hands of any number of fallible men. The 
right of private or individual judgment is our undoubted 
property and Christian privilege : naymorCj it is a duty 
which we are bound to perform for the glory of God, 
and the salvation of our souls.2 But this right may 
easily be so exercised as to become a bane instead of a 
blessing. Our Church, therefore, has wisely taken a 
middle course, and without pretending to infallibility 
in her decisions, has laid down, in her Creeds and Arti- 
cles, certain leading Scriptural truths, to which she re- 
quires the assent of all her ministers, and which she ex- 
pects them to inculcate upon her professing members.^ 
To whatever objection this plan may still be liable, it 
seems to come as near to the perfection of Christian 
wisdom and charity, as can well be attained to in this 
imperfect dispensation. 

That " all things may be done decentl^^ and in order,"^ 
it is needful that some authority should be exercised, 
and some regular form adojDted, for the administration 
of Divine ordinances. ^ And, in like manner, it seems 
highly expedient that unprofitable controversy^ should 
be discouraged, that it may not distract and divide the 
Church ; when the exercise of combined wisdom and 
prudence on the one hand, and of submission and mo- 
deration on the other, would settle the disorders, which 
have too often arisen from the uncontrolled fancies of a 
few honest but mistaken men.^ 

Again, the efforts of the designing demagogue, and 
the heretical teacher, to mislead unstable souls, must be 

1 Alatt. XX. 25—28 ; xxiii. 8—12. 2 i Thess. v. 21. 

8 See Note H, Appendix. * 1 Cor. xiv. 40. 

s 1 Cor. xiv. 26. Also xi. 16, 34. Titus i. 5. See also Article xxxiv. 
6 Acts XV. 5—29. See also Matt, xviii. 17. Heb. xiii. 17. 



LIMIT OF AUTHORITY. 7 

met by correspondiiig exertions of firmness and activity 
on the part of our spiritual heads ; otherwise the worst 
consequences might be expected to ensue.i God has, 
indeed, promised to take care of his Church, and to " be 
with her always to the end of the world/ '2 But He 
works by means ; — and those who, on this plea, make 
light of sober foresight, and wise precaution, run coun- 
ter to the whole course of Divine Providence, and Scrip- 
ture teaching ; and set up for themselves an idol of 
Confusion and absolute Fate, in the place of the God of 
Order, Wisdom, Peace, and Love.^ 

If it be asked how far this authority extends ; we 
answer, as far as is consistent with the free exercise of 
an enlightened conscience, under the guidance of the 
Word of God. This answer may not be distinct enough 
to satisfy those who put the question ; but we do not 
feel that we are warranted by Scripture in going beyond 
this general statement. It has not so much laid down 
rules, as furnished us with principles, which we are our- 
selves to apply as occasion arises ; and which are found 
sufficient, in most cases, when diligently and prayer- 
fully considered, to direct the conduct of the humble and 
sincere inquirer after truth. Such an one will be in- 
clined to distrust his own judgment ; and this habit of 
self-renunciation, combined with a deep and simple re- 
verence for every dictate of Inspiration, will prove his 
best security against error. 

That a measure of submission to lawful authority is 
required of us, even in spiritual matters, will scarcely be 
denied by any, who admit the conduct of our blessed 
Lord to be an example for our imitation.^ We know 
that He acknowledged the authority of the Scribes, as 
"sitting in Moses' seat,"^ and directed his disciples to 
observe their instructions, as far as they were in con- 
sistence with the written word of God. He himself 
frequented the synagogue services,^ and conformed to 

1 Titus i. 10, 11 ; iii. 10. 2 Matt, xxviii. 20. 3 1 Cor. xiv. 33, 
4 John xiii. 15. 5 Matt, xxiii. 2, 3. 6 Luke iv. 16, 



d DUTY OF SUBMISSION. 

the human institutions of the Jewish worship in things 
indifferent ; such as the observation of the " Feast of 
the Dedication."^ Should not we, then, fear, lest in 
forsaking the "customs"^ and established worship of 
our Church, we make a breach in that order, which 
God has appointed for our good, and so bring loss upon 
our own souls ? 

In thus maintaining the duty of a limited obedience 
to the authority of the Church, we do not wish to set 
up a sacred caste, as it were, in whose hands all spiri- 
tual gifts are supposed to be vested. On the contrary, 
we believe that such an opinion is opposed to the truth 
of the Gospel, which teaches us that all the Lord's be- 
lieving people are ^^made kings and priests unto God,"^ 
to " offer up spiritual sacrifices, acceptable to God by 
Jesus Christ."^ But if He has appointed an order in 
His Church,^ and has given to some of His servants 
a commission of "ministering the Gospel of God,"^ 
which He has not given to all, let us beware, lest in 
putting our hand unbidden to the ark,'*' and venturing 
to intrude be3^ond our sphere in meddling with sacred 
things, we provoke the Divine displeasure, and in the 
end ''- be found to have been fighting against God."8 

That there may be errors and corruptions in a 
Church, which will require us to separate from its com- 
munion, our Church allows. 9 From Babylon God's 

1 John X. 22, 23. 

2 1 Cor. xi. 16. Comp, v. 2, margin, wliich teaches us that there may 
be " traditions " of order, and usages in a Church, which for the sake of 
peace and due subordination, a right-minded Christian will conscien- 
tiously observe. The apostle Paul, a fearless advocate of the rights of 
conscience, invariably maintained and exemplified the duty of obedience 
to the lawful authority both of temporal and spiritual powers. See Acts 
xxiii. 5. Rom, xiii. 1, 2. 3 Rev. i. 6. * 1 Peter ii. 5. 

5 1 Cor. xii. 28. Comp. also John xx. 21. Matt, xxviii. 18—20. 

6 Rom. XV. 16. XeiTovpyop l7](TOV XpKTTOv Upovpyovvra ro 
evayyeXLOP. This language is worthy of notice, as attributing a mys- 
tical and spiritual 2yi^^€stlwocl to the ministry of the gospel, contrary to 
the notions of many at the present day, and yet quite distinct from the 
Popish idea of a sacnficidl PHest. ^ 2 Sam. vl. 6, 7. 

3 Acts V. 39. 9 Horn, xxviii. 2. 



UNWARRANTABLE SEPARATION. \) 

peoj)le are called to ^^ Come out^ that tlie^^ be not par- 
takers of her sins, and that they receive not of her 
plagues."! But let us beware of hasty, presumptuous, 
and unwarrantable separation. That it is not every 
corruption and abuse which wdll authorize this extreme 
step, we may certainly conclude from the examples of 
the Church of Corinth, and the Seven Churches of 
Asia. It is a fearful thing to divide Christ's Church 
into parties, and to separate ourselves from its unity .2 
God has been pleased to make Christianity a social 
tiling, so that the bestowment of its blessings is, to a 
great degree, though not wholly, restricted to those w^ho 
are walking in the brotherly fellowship of Prayer and 
Sacraments.^ And shall we, then, profanely and rudely 
break dowai the inclosing walls which He has erected 
around His Church, not more to separate it from the 
w^orld, than to bind its members together in one indis- 
soluble union 1-^ It is wdien the Church is most united, 
that it will most prosper. ^ This was the purport of 
Christ's prayer, and the fulfilment of it will be the sig- 
nal of the world's conversion.^ Yet we dare not, on the 
other hand, confine this unity to our owai communion. 
We only assert general principles, and leave the appli- 
cation of them to the Divine Spirit's teaching, and the 
judgment of individual consciences. 

1 Rev. xviii. 4. A friend remarks upon this place — " Very remark- 
able — a plain command to separate from Babylon, hut none from ThyoMra, 
where very corrupt principles and practice seem to have been even al- 
lowed ; only the fundamentals adhered to, probably, in the standards of 
the Church." Comp. Rev. ii. 20, 21, with 24, 25. 

2 Rom. xvi. 17. 2 Thess. iii. 6. Jude 19. Comp. 1 Cor. i. 10—13. " Where 
the word of God is heard with reverence, and the sacraments are not 
neglected, there we discover, while that is the case, an appearance of the 
church which is liable to no suspicion or uncertainty, of which no one 
can safely despise the authority, or reject the admonitions, or resist the 
counsels, or slight the censures, much less separate from it, and break up 
its uniij."— Calvin's Inst. b. iv. c. 1. See Appendix I. 

3 1 John i. 7. See Calvin on Acts ii. 47. 
* Cant. iv. 12. Eph. iv. 1—6, 15, 16. 1 John v. 19. 
5 Psalm cxxii. 3—9 ; cxxxiii. 1—3. Acts ii. 42—47 ; iv. 32—35 ; v, 
12—14. 6 John xvii. 20—23. 



10 PRIVILEGES OF FAITHFUL. 

Again, we must observe that it is not the corruption 
of a part, — not even the larger part of the members of 
a Church, which retains the essential truths of the 
Gospel in its authorized standards, that can prevent the 
remaining pure and living members from enjojdng free 
and refreshing communion with their living Head. If the 
un worthiness of ministers does not hinder the efficacy of 
the pure Word and Sacraments, which contract no real 
defilement from the impurity of the channel through 
which they flow ;^ so neither does the low state of reli- 
gion in a Church, (though it must sensibly affect the 
peace and comfort of the believer,) raise any barrier in 
the way of intimate communion between the renewed 
soul and its reconciled God. Through ages of darkness 
the Church still holds her privileges in reserve for her 
spiritual children, neither lost nor impaired by the de- 
generacy of their unworthy bretliren. As it has been 
eloquently and beautifull}^ expressed : — ' The Tree of 
Life does not wither in the Paradise of God, because the 
sinner cannot la\^^fully gather its fruits ; the sins and 
errors of a thousand years cannot defeat the settlement 
of Christ, as long as the subject of the bequest exists 
under the rightful conditions to claim it. Individual 
guilt, though it tainted every member, cannot annul 
prerogatives promised in perpetuity to a constitution : 
they " are not dead, but sleep;" and though the bless- 
ings appropriated to the Church lay dormant for centu- 
ries, they start into vitality fresh and genuine as on the 
day of Pentecost, the instant that the prayer of faith 
makes them its own. '2 

In conclusion, how thankful should we be for the 
scriptural code of doctrine, the well-ordered plan of 
ecclesiastical government, and the " form of sound 
words," ^ with which our Church has furnished us ; 
and which we should learn how to value in this un- 

1 Article xxvi. Titus i. 5. 
2 Sermon on Church Education in Ireland, by the Rev. W. A. Butler, 
p. 27, 28. 3 2 Tim. i. 13. 



APPLICATION. 11 

settled and stormy age ! May it be more and more 
freed from those imperfections, which hinder its suc- 
cessful operations, and clog its movements ; and may 
we be found in the day of trial, its humble and faithful, 
as well as enlightened and conscientious adherents ! 
While we " prove all things, let us hold fast that which 
is good; "1 and become daily more stedfastly attached 
to the religion which we profess, and the Church to 
which we belong ! May our attachment be based not 
upon bhnd prejudice, but upon sound principle : so 
that we may be able to state the scriptural grounds of 
that preference which w^e entertain for her order and 
worsliip, " to every one that asketh a reason " 2 of our 
regard. 

Above all, let us give more earnest heed to the saving- 
truths which our Church teaches, and treasure them 
up in our hearts ; that we ma,y be truly living mem- 
bers of Christ's Church, and be kept sound in the faith, 
holy in spirit and exemplary in life ! 

1 1 Thess. V. 21, 21 Peter iii 15, 



APPENDIX. 



1. " The Church/' t] cKKXrjaia, originally means an assembly 
of any kind, and was the well-known Classical name for the 
assembly of the people at Athens, summoned by the Magis- 
trates, for the discussion and transaction of public business. 
It is used in this primary signification in Acts xix. 32, 41. 
The derivation implies that they were *' called out,'* but the 
common use of the word shows that a general, not a select 
assembly was intended. 

2. It signifies a congregation of God*s people^ and answers, 
in the LXX, to the Hebrew vHp which denotes a public 
meeting, and to m^? which means a set assembly, regularly 
held, for some special purpose, at an appointed time and place, 
and under due authority. (Leigh's *' Critica Sacra''). So it is 
used in Matt, xviii. 17 ; Acts xv. 22 ; and, in this sense, it is 
the usual title of the congregation of the children of Israel ; as 
Acts vii. 38. 

3. It signifies a Society of Christians, in one place or neigh- 
bourhood ; as in 1 Cor. i. 2 ; 1 Thess. i. 1, &c. Hence, di- 
minutively, the faithful in one family ; as Rom. xvi. 15; 
1 Cor. xvi. 19. 

4. Collectively, it is applied to Christian professors generally ; 
as in 1 Cor. x. 32. 

5. Lastly to the whole of the true Church, the spouse of 
Christ, asEph. v. 25, 27. 



APPENDIX. 13 

Stephens, in his Greek Thesaurus, says ; " The Holy Spirit 
has been pleased to call by this name the universal assembly, 
called out to eternal life, which professes the true religion of 
Christ ; in which signification the appellation KaOoXiKrjj (Ca- 
tholic or universal,) is sometimes added, (not, hov^ever, in 
Scripture,). *' But sometimes particular assemblies, into which 
that universal one is distributed, are understood by this name, 
as " the Church at Corinth," ** the Church of the Thessalo- 
nians," " the Church of Ephesus." And at length the name 
*' Church" began to be used for the place in which the congre- 
gation of God's people meet for Divine worship : as *' concio," 
in Latin, for the place where the assembly is collected." In 
this last sense some explain the word in 1 Cor. xi. 18, 22. 



B. 



The definitions of a Church vary in form, but agree in sub- 
stance, with the text, and with each other. The xixth Article 
gives only two marks of a true Church : — " preaching the pure 
Word of Gody'' and " the due administration of the Sacra- 
ments, according to Christ's ordinance in all those things that 
are of necessity requisite." 

In the xxviiith Homily, three are mentioned; "pure and 
sound doctrine, — the Sacraments ministered according to 
Christ's holy institution, — and the right use of Ecclesiastical 
discipline.^' This definition is much more stringent than the 
former, and is obviously intended to exclude the corrupt 
Church of Rome, to which purpose it is applied. But, in truth, 
it is too rigid in the third clause, for our own Church. Dean 
Nowell, more cautious, gives three chief SLiid necessary marks ; 
— ^'preaching- the Gospel, Prayer, and pare administration of 
the Sacraments ;" besides two others, less essential, indeed, but 
still highly important: — ** a regular order of Church Govern- 
ment and Ecclesiastical discipline.'' But, he judiciously ob- 
serves, that the latter had become almost impracticable in his 
day, through the general corruption of manners, and dislike of 



14 APPENDIX. 

restraint and correction, especially among the rich and great. 
Is it less so in our own ? 



" The Church is universal throughout the whole world, 
wheresoever the Gospel of God, and the Sacraments be." 
" Wheresoever the substance of the Word and the Sacraments 
remaineth, there is the holy Church, although Antichrist there 
reign." (Luther on Galatians, i. 2). 

** God in Popery preserved Baptism to be a testimony of 
the covenant." (Calvin's Institutes, B. iv. ch. 1.) 



D. 



*' Because the only object which separateth our's from other 
religions is Jesus Christ, in whom none but the Church doth 
believe, and whom none but the Church doth worship, we 
find accordingly the Apostles do everywhere distinguish here- 
by the Church from infidels and from Jews, accounting " them 
which call upon the name of our Lord Jesus Christ to be his 
Church:'— (Hooker, Eccles. Pol. v. 68 [6] ). 



*' There is not the least contention and variance, but it 
hlemisheth somewhat the unity that ought to be in the Church 
of Christ, which notwithstanding, may have not only w-ithout 
offence or breach of concord her manifold varieties in rites and 
ceremonies of religion, but also her strifes and contentions 
many times, and that about matters of no small importance, 
yea, her schisms, factions, and such other evils whereunto the 
body of the Church is subject, sound and sick remaining 
both of the same body, as long as both parts retain by outward 



APPENDIX. 15 

profession that vital substance of truth which maketh Chris- 
tian religion to differ from theirs which acknowledge not our 
Lord Jesus Christ the blessed Saviour of mankind, give no ei'edit 
to his glorious Gospel, and have his Sacraments, the seals of 
eternal life, in derision. What side soever it be that hath the 
truth, the same we must also acknowledge alone to hold with 
the true Church in that point, and consequently reject the other 
as an enemy in that case fallen away from the true Church.** 
{Hooker, EccL Pol v. 68 (6) ). See also iii. 1. (7, 8). 

** When we acknowledge that any society is a true Church, 
we ought to be supposed to mean no other, than that the co- 
venant of grace, in its essential constituent parts, is preserved 
entire in that body ; and not that it is true in all its doctrines 
and decisions.'* [Bishop Burnet on Article xix. p. 274) 



F. 



'* That Church of Christ, which we properly term his body 
mystical can be but one ; neither can that one be sensibly dis- 
cerned by any man, inasmuch as the parts thereof are some in 
heaven already with Christ, and the rest that are on earth 
(albeit their natural persons be visible) we do not discern un- 
der this property, whereby they are truly and infallibly of that 
body." (Hooker, Ecc. Pol. iii. 1, (2) ). 



G. 



Thus also Kowell's Catechism, p. 68 :-— 

" Q. Are not then all they that be in this visible Church, of 
the number of the elect to everlasting life? — -A. Many, by hy- 
pocrisy and counterfeiting of godliness, do join themselves to 
this fellowship, v/hich are nothing less than true members of 
the Church. But, forasmuch as wheresoever the word of God 
is sincerely taught, and his sacraments rightly ministered, there 
are ever some appointed to salvation by Christ, we count all 



16 APPENDIX. 

that whole company to be the Church of God, seeing that 
Christ also promiseth that himself will be present with two or 
three that are gathered together in his name. "— "-See Hooker^ 
Ecc. PoL B. iii. I. (8) ; v. 68. (6). 



H. 



" This is only an authority of order, for the maintaining of 
union and edification, And in this a body does no more as it 
is a body, than what every single individual has a right to do 
for himself. He examines a doctrine that is laid before him; 
he forms his own opinion upon it : and, pursuant to that, he 
must judge with whom he can hold communion, and from 
whom he must separate." {Bp. Burnet on Art. xx.) 



I. 



On the subject of separation to avoid communion with cor- 
rupt members, Calvin judiciously remarks ; — " It is one thing 
to avoid the company of the wicked, and another thing to 
forsake the communion of the Church through hatred of evil 
men. Paul exhorts them that come to the Lord's table, to 
examine every man himself, not another, or the w^hole Church, 
He which eateth unworthily, eateth damnation to himself, and 
not to others." Instit. B. iv. c. i, vv^here see much valuable 
argument to the same purpose. 



CHAPTER II. 

THE BOOK OF COMMON PRAYER. 

Preaching may perhaps be justly considered tlie chief 
engagement of a minister of the gospel ; as it is the 
principal means employed by God in the conversion of 
sinners, and the edification of his Church. But Prayer- 
is the chief exercise of the renewed soul, — " the first 
thing wherewith a righteous life beginneth, and the last 
wherewith it doth end ; " ^ — and it may therefore claim 
a most prominent part in public worship. 

Prayer may be regarded either as private, or public ; 
of the latter only we are now called to treat. Public 
or common ]}Tayer 2 is that worship of God, in which 
several persons unite together in offering up the same 
addresses to the Lord, either with united voices, or 
through a single individual acting as their common re- 
presentative. The Church of England has adopted each 
of these methods alternately, and this variety gives a 
peculiar interest and beauty to her services. In thus 
representing the congregation, the minister may either 
use a form of prayer, or may pray extemporaneously. 

1 Hooker, Eccles. Pol. v. 23. 
2 The term Commcrfi Prayer is as old as Justin Martyr, A. D, 148 ; who, 
speaking of the manner of receiving a newly-baptized person into the 
Church, says, — " They make Common Prayers." (Apol. i. 85.) Whether 
this was done by a Form of Praj'-er, or not (a question not easily decided' 
the method was;previously agreed upon, and closely resembled that which 
we now use. Cyprian also speaks of " Public and Common Prayer.'' 
(De Orat. Dom.) See also Ignat. Ep. ad Magnes. 
C 



18 THE BOOK OF COMMON PRAYER. 

Some Churches have adopted the latter mode ; and, un- 
doubtedly, it has its peculiar advantages, though more 
adapted for private devotion. But our Church has, we 
think, wisely preferred the former, as possessing a de- 
cided superiority in many respects, when fairly tried, 
on an extensive scale. ^ This subject, therefore, will 
now demand our more particular attention.2 

The use of forms in public worship may be traced up 
to the earliest times. The first example that we find in 
the Old Testament, is the song of Moses and the chil- 
dren of Israel upon the overthrow of Pharaoh and his 
host in the Red Sea.^ The High Priest used a precom- 
posed form in blessing the people, " The Lord bless 
thee, and keep thee, &c." ^ Moses also prayed by a set 
form at the setting forward of the ark, and at its setting- 
down again. 5 Many of David's Psalms were written 
expressly for the service of the sanctuary ; and Solo- 
mon, at the dedication of the temple, " used the very 
form which his father David had penned." 6 Indeed 

1 One exception may perhaps be made with advantage. The Bishops, 
at the Savoy Conference, stated " That custom alloiced the use of extem- 
pore prayer before sermon." — Bishop Short's Church History, Vol. ii. p. 
227. See also Bishop Hall's Works, Vol. ix. pp. 654, 762. Pratt's Ed. 
1808. 2 See Appendix A. 

3 Exod. XV. 1 — 21. If it be objected that this is a form of Praise, 
which Dissenters, and other opponents of our Liturgical forms freely use 
in Public Worship ; we may reply in the following lines : 

" Crito freely will rehearse 
Forms of prayer and praise in verse : 
Why should Crito then suppose 
Forms are sinful when in prose ? 
Must my form be deem'd a crime 
Merely /rom the want of rhyme ? " 

Rev. J. Newton's Apologia : i. 

4 Numb. \A. 23—27. 5 ib. x. 35, 36. Comp. Psalm Iviii. 1. 

6 Psalm cxxxii. 8—10. Comp. 2 Chron. vi. 41, 42. Gurnall remarks 
upon this subject : " If it had been of such dangerous consequence to have 
prayed by a set form, as to make our prayers abominable, would God 
have omitted to warn his people of it, especially when he foresaw that 
his Churches generally in their assemblies, would make use of them for 
1300 or 1400 years ? "—Christian Armour, Eph. vi. 18. c.43. See also 
Hooker : Eccl. Pol. v. 26. 



FORMS OF PRAYER SCRIPTURAL. 19 

the synagogue^worship of the Jews, which our Lord 
sanctioned hy his attendance, was mainly made up of 
the use of such forms.^ 

But why need we refer to the usage of God's ancient 
people, when our blessed Lord himself has given us a 
form of prayer ; 2 — which if we are not hound to use 
upon all occasions, should, at least, he sufficient to 
satisfy us respecting the lawfulness and propriety of 
such a mode of worship 1 ^ 

Hence we find that, although the saints of God have 
not been limited to the use of forms in their addresses 
to the throne of grace, yet they have freely adopted 
this mode of private devotion, and generally preferred 
thus to embody their feelings in public worship. The 
testimony of our own learned and pious advocate 
Hooker, on this head, is worthy of consideration. " No 
doubt, from God it hath proceeded, and by us it must 
be acknowledged a work of singular care and provi- 
dence, that the Church hath ever held a prescript form 
of common prayer, although not in all things every 
where the same, yet for the most part retaining still 
the same analogy. So that if the Liturgies of all ancient 
Churches throughout the world be compared amongst 
themselves, it may be easily perceived they had all 
one original mould, and that the public prayer of 
the people of God in Churches thoroughly settled^ did 
never use to be voluntary dictates, proceeding from any 
men's extempore wit." ^ 

Before the Reformation, different Latin service-books 
were used in England, called the uses or orders of Salis- 
bury, Hereford, Bangor, &c.5 These were full of super- 
stitious innovations, such as prayers for the dead, invo- 

1 See the proofs in Wheatley, p. 3. 2 Matt. vi. 9—13. Lukexi. 1—4. 

3 For other scriptural examples, see Deut. xxvi. 5—10, 13—15. 1 Chron. 
xvi. 7— 36, 41. Comparing Psalm cv, cvi. Also 2 Chron. v. 13 ; vii. 3 ; 
XX. 21. Ezra iii. 11. with Psalm cxxxvi. See also 2 Chron. xxix. 30. 
Joel ii. 17. 4 Eccl. Pol. v. 25 (4) Appendix B. 

5 See the Preface to the Prayer Book, " Concerning the Service of the 
Church." 

C 2 



20 



THE BOOK OF COMMON PRAYER. 



cation of saints and angels^ worship of the Virgin 
Mary, and the idolatry of the mass. 

Wlien, therefore, our reformers had laid the founda- 
tion of true religion, by the translation of the holy scrip- 
tures into the English tongue : ^ — their first care was to 
provide the people with a reformed Liturgy in English : 
in which work " they resolved to change nothing merely 
in opposition to received practices," 2 but to adhere as 
closely as possible to the doctrine of Christ, and the ex- 
amples of the primitive Church. This important task 
was entrusted to a committee, consisting of the most 
learned bishops and divines, under the superintendence 
of Archbishop Cranmer ; and was accomplished by 
them in the year 1548.^ This great work afterwards 
underwent some important changes, chiefly at the sug- 
gestion of Martin Bucer and Peter Martyr,^,two foreign 
divines of reputation for learning and piety ; and was re - 
published in 1551, as " King Edward's Second Book," 
under the highest sanction of the Church, and with the 
authorit}^- of parliament. 

Having been interdicted in the reign of Mary, it was 
restored b}^ Queen Elizabeth, 1559, with some slight alter- 
ations, at the recommendation of some of England's best 
divines. 4 Thus it continued till the accession of James 
I, in 1603 ; when, (after a conference, held at Hampton- 
Court, between Archbishop Whitgift, assisted by other 
learned Cliurchmen,^ and some leading puritans,) a new 
edition appeared, enlarged and improved. Having been 

» Wickliffe's Bible was written in MSS. in 1360. Tindal's Testament 
was printed in 1526. Coverdale's Bible in 1535. Mattbewe's in 1537. 
Cranmer's, 1539, &c. &c. 

2 Bisbop Burnet's History of tbe Reformation, Abridged. B. ii. 1548. 

3 Besides tbe Arcbbisbop, tbis Committee was composed of Bisbops 
Goodricb, Holbbecb, Day, Skip, Tbirlby, and Ridley, and Doctors May, 
Taylor, Heynes, Redmayne, Cox, and Robertson. See Wbeatley's Intro- 
duction. 

•t Arcbbisbop Parker, Doctors Cox, May, Bill, Pilkington, and 
Sandys : Sir T. Smitb, and Messrs. Wbitebead, Grindall, and Guest. 

^ Bisbops Bancroft, Mattbews, Bilson, Babington, Rudd, Watson, 
Robinson, and Dove :, Doctors Montague, Rayis, Bridges, Andrewes, 
Overall, &c. 



PRAYER-BOOK NOT POPISH. 21 

for a time suppressed, during the unhappy rebellion, and 
subversion of the old constitution in Church and State ; ^ 
the English Prayer-book was finally established by 
Charles II, at his restoration, in 1661 ; after a similar 
meeting to the preceding, called the Savoy conference. 
The various changes it has undergone, though not un- 
important, have still left it essentially the same work 
as it came from the hands of the martyrs and con- 
fessors of the Anglican Church.2 Such is the history 
of the Prayer-book ; — let us now consider some objec- 
tions brought against it. 

First, it is said to be a remnant of Popery, and to 
retain ceremonies which have been abused to supersti- 
tion. To this we answer, that our Prayers are much 
older than Popery, having been derived, either from 
Scripture, or from Primitive Antiquity. And if, in 
some cases, they are of a later date, shall we on that ac- 
count reject them, when they breathe the purest spirit 
of Evangelical religion 1 Surely it were thankless and 
unwise, to throw aside the precious censor in which has 
been offered up the pious incense of many fervent souls 
in the midst of ages of dark superstition. ^ As for the 
ceremonies which our Church has retained, they are 
few, simple, and expressive. ^ We are not of " them 
which think it always imperfect reformation that doth 
hut shear and noty^ay.''^ We prefer the sober judgment 
of Hooker ; — ''As far as they (the Romanists) follow 
reason and truth, we fear not to tread the self-same 
steps wherein they have gone, and to be their followers. 
Where Rome keepeth that which is ancient and better. 



1 At the execution of Archbishop Laud in 1644, 

2 An account of these alterations will be found in the remarks made on 
the different parts of the Liturgy, in this work. 

3 " We were not like women and children, when they are affrighted 
with fire in their clothes : we shook off the coal indeed, but not our gar- 
ments ; lest we should have exposed our Church to that nakedness, which 
the excellent men of our sister Churches complained to be among them- 
selves."— Bp. Jer. Taylor. 

* See Preface concerning Ceremonies. 5 Ecc. Pol. v. 65. 



22 THE BOOK OF COMMON PRAYER. 

others whom we much more affect leaving it for newer 
and changing it for worse ; we had rather follow the 
perfections of them whom we like not, than in defects 
resemble them whom we love." ^ 

But to turn to a more general argument, it is fre- 
quently objected against the use of a form of prayer, 
that it necessarily tends to produce formality, which is 
so strongly condemned by our blessed Lord as " vain 
worship," " drawing nigh unto God with the mouth, 
and honouring him with the lips, while the heart is far 
from him." 2 To this we answer, that formal wor- 
ship is indeed that " sacrifice of fools," of which Solo- 
mon speaks, who " consider not that they do evil." ^ 
But it is not confined to those who use a form, but is 
the inseparable attendant upon all outward religion, 
which is unaccompanied by true piety, faith, and love.^ 
Wherever the heart is not right with God, all pretences 
of joining with his people, in their acts of solemn wor- 
ship and service, can be no better than hypocrisy or 
superstition : and yet we have too much reason to fear 
that such is the awful state of the great mass of 
nominal Christians. But to throw the blame of so 
much empty profession upon the mere use of a form of 
prayer, would be as far from reason and truth, as to 
ascribe the barrenness of a rock to a want of rain, or 
the unfruitfulness of a worthless tree to the leaves with 
which it is covered. 

It has, indeed, been alleged by some, that a form 
must cramp the energies of the mind, and prevent that 
free flow of devotional feeling, which ought to be en- 



1 Eccl. Pol. V. 28. 2 Matt, xv, 8, 9. Mark vii. 6, 7. 3 Eccles. v. 1. 

4 " If the words of a forra suit me, and express the desires and feelings 
of my mind, the prayer is as much my oivn, as if I had conceived it upon 
the spot. On the other hand, if I have the greatest readiness and fluency 
in diversifying expressions, so that my prayer should always appear un- 
studied and new, yet if my spirit, or the spirit of those who join with me, 
be not engaged in it, though I may admire my own performance, and be 
applauded by others, it is no better than a mere lifeless form, in the sight 
of Him who searcheth the heart." — Rev. J. Newton's Apologia : i. 



FORMS DO NOT HINDER THE SPIRIT. 23 

couraged by those who would draw near in a '^ spirit 
of adoption/' ^ to " pour out their souls before God." 2 
But, although we know^ that through remissness, un- 
watchfulness, and infirmity of the flesh, such may 
sometimes be the case ; we cannot allow that the 
general experience of pious worshippers among our- 
selves at all bears out the above complaint. On the 
contrary, we can humbly and thankfully affirm, that 
never have our souls found nearer access to God, or been 
more animated by the " spirit of grace and supplica- 
tion," 3 than in the use of the truly scriptural and 
spiritual services of our Church. '^= Nay, more than this, 
many an enlightened Christian among us can testify, 
that often, when his heart has been cold and wander- 
ing, and his devotion has flagged in private prayer, the 
recurrence to one or another of the spirit-stirring peti- 
tions of our admirable Liturgy, has awakened in his 
breast a thrill of sacred feeling, which (like the strings 
of an Eolian harp smitten by the wind) has rung sweet 
melody through his soul, and revived all that glow and 
fervour of devotion, which such language is fitted to 
inspire. 

But, it may be asked, does not the use of a form in- 
terrupt the gracious operations of the Holy Spirit, when 
He comes, according to the promise, to " help our infir- 
mities," and teach us " what to pray for as we ought ;" ^ 
and specially enabling us to suit our petitions to the 
peculiar situation and circumstances in which we are 

1 Rom. viii. 15. Gal. iv. 5,Q. 21 gam. i. 15. 3 Zech. xii. 10. 

* Mr. Newton observes, " Blessed be God, there are many living wit- 
nesses, who can declare to his praise, that a form does not restrain, much 
less preclude the exercise of grace. They know, and are sure that their 
Lord and Master owns and comforts them in what their brethren hastily 
condemn them for." — Apol. i. 

The testimony of the eminent Robert Hall is valuable on this point, 
" AVe, as Dissenters, for the most part use and prefer free prayer. But 
God forbid we should ever imagine this the only mode of prayer which is 
acceptable to God. We cannot doubt that multitudes of devout 'persons 
have used forms of devotion with great and ernvaent advantage"— Wot:\^, 
Vol. V. p. 292. ' 5 Rom. viii. 26. 



24 THE BOOK OF COMMON PRAYER. 

placed ? We reply, that we think not ; but, on the 
contrary, that He works as freely and as truly, though 
not, perhaps, so sensibly, in the case of him who uses a 
form, as in that of one who prays extemporaneously^ : 
the effectual aid imparted being proportioned to the 
grace which is called into exercise, not to the number 
or fluency of the words employed in expressing it. The 
gift of prayer, which, like any other spiritual gift, is 
capable of improvement by cultivation, may be less fre- 
quently^ called out in the one case than in the other ; 
although there are not wanting suitable opportunities 
for its exercise, either by the ministers or members of 
our Church. But the grace of Prayer is wholly irrespec- 
tive of gifts, and far more valuable than any : and is 
within the reach of those " little ones " of Christ's 
flock, who occupy the lowest place in mental attain- 
ments. 

The truth is, that the Spirit of God is not to be con- 
fined to human channels ; and yet he is pleased to work 
ordinarily by the most fitting instruments. If, then, we 
suppose a minister to be so highly gifted with the spirit 
of utterance, wisdom, and knowledge, as to be able to com- 
pose extemporaneously a prayer, or a series of prayers, 
as holy, as becoming, as fervent, and as reverent as 
our Church services ; having, besides, the advantage of 
being able to suit his words to the present occasion ; — 
he might, no doubt, in some instances, claim the palm 
of superiority over one who was confined to an invari- 
able routine of forms, however comprehensive and par- 
ticular, as well as excellent and scriptural. But this, 
we know from experience and observation, is far from 
being a common case. Few indeed are the ministers, 
however "eloquent and mighty in the Scriptures," who 
can pray continuously in a manner at all comparable 
with our English Liturgy : while a ver}^ great number 
are found to come short of that standard of excellence, 
which is required to keep up the interest of a congrega- 
tion in this most important part of public worship. If, 



ADVANTAGE OF STUDYING A FORM. 25 

then, we lose sometliing in the use of a form, from its 
want of ready and perfect adaptation to present circum- 
stances and emergencies ; we gain much in the freedom 
which we enjoy from those many inconveniences, which 
are apt to arise from the changeable frames and feelings 
of the minister, being communica^ted too suddenly, and 
(as it were) electrically, to the whole body of the 
people ; now exciting, then depressing them, and not 
unfrequently producing a shock of surprise and bewil- 
dered sensation, which can only be felt to be conceived.^ 

But this is not all. We possess another very impor- 
tant advantage in the use of a Form, from the mere fact 
of its being able to be well understood by those who are 
called upon to join in it. Would, indeed, that our ex- 
cellent Liturgy were always used with understanding, 
even by a large proportion of our congregations ! But 
this ignorance, so deplorable and discreditable, and, we 
fear, so common, is entirely our own fault, not that of 
the forms themselves. If ministers did their duty in 
calling the attention of the people to this important 
subject,^ and were the mass of professing Churchmen, 
willing to be taught their duty in this respect, we are 
persuaded that the real advantages which we possess 
would soon become too apparent to need any further 
comment. 

When a minister of great gifts, and rapid, fervent 
eloquence is engaged in public, extempore prayer, he is 
very liable to outstrip the comprehension even of his 
intelligent hearers, much more the devotion of his hum- 
bler audience. 3 But the Prayer-Book is ever with the 

1 To this we may add, that the labouring recollection, embarrassed 
manner, and hesitating delivery of many extempore speakers, are very 
prejudicial to public devotion, giving pain to one part of a congregation, 
and exciting disgust and levity in another. 

2 By means of plain and practical Lectures on the Liturgy, of which we 
have many excellent patterns in print, e. g. Archbishop Seeker's Lectures 
on the Catechism, Walker's (of Truro) on the same, and Biddulph's Essays 
on the Liturgy. 

3 " There is perhaps a manner of speaking in an unknown tongue, 
even when the language of our own country is used ; a height of compo- 



26 THE BOOK OF COMMON PRAYER. 

untaught worshipper, in which he can " study his 
prayers, '^ day by day, " and read his duty in his peti- 
tions."^ For the scriptural character of our Liturgy 
gives it this pre-eminent advantage ; that, while it can 
be made intelligible to a child, it contains food for the 
enlarged expansion of the most cultivated minds : while, 
at the same time, it points to so high and just a stan- 
dard of Christian piety, that we may there read " what 
manner of persons we ought to be in all holy conversa- 
tion and godliness."^ The more it is studied, we ven- 
ture to affirm, the more, by God's blessing, it will grow 
upon the admiration and regard of those who daily use 
it as their companion to the mercy- seat. 

If we are forbidden to pray in public in an unknown 
tongue, lest " the understanding be unfruitful ;"S and 
if we are directed to "^ pray with the spirit, and with 
the understanding also :"^ — then is it not unimportant 
for us to become previously well acquainted with the 
meaning of those petitions which are offered up in our 
hearing ; that we may not only say " Amen " ^ to 
them, but may also be able readily to enlarge upon 
them, and ramify them in our thoughts, so as to suit 
the specific wants and exercise of our own souls. ^ 

Again, if the Church of Christ is to be " the light of 
the world," as " a city set upon a hill ;"'^ the " pillar " 



sition, an abstruseness of thought, an obscurity of phrase, which common 
Christians cannot understand." — Doddridge on 1 Cor, xiv. 

1 Bishop Jeremy Taylor. 2 2 Peter iii. 11. 

3 1 Cor. xiv. 14. 4 V. 15. 5 y. 16. 

6 " If you seek to join solemnly and earnestly in that daily Ritual, so 
far from finding your increased familiarity with its words a hindrance to 
your devotion, this will be the greatest help to it. For having to take no 
thought of the language, but only of the matter and object of your prayers, 
you will be able to give yourselves up more entirely to the one idea, which 
ought then to possess your soul, — that of Him to whom you are speaking ; 
your desires will come to flow naturally and undisturbedly in the chan- 
nels here provided for them ; and the sense of your different wants will 
soon habitually arise to your mind, in that form and sequence which the 
expression of them in oar Liturgy suggests."— College Life, by the Rev. 
T. Whytehead, pp. 63, 64. 7 Matt. v. 14. 



BENEFIT OF HAVING THE LITURGY. 27 

to which " the Truth " is affixed, and " the ground " ^ 
on which it is displayed, for the glory of God, and the 
illumination of the dark places of the earth : then is 
this end apparently hest answered by a written standard 
of truth, and form of worship, which following the mo- 
dels of inspiration, and in great part taken out of the 
sacred volume,^ shall exhibit to succeeding generations 
a true picture of Evangelical Christianity. 

We see and know, by long and happy experience, 
that this has been the case with our excellent Liturgy ; 
which, like some curiously wrought price of antique 
plate, of solid worth and elegant design, has come down 
to our times, a precious heir-loom from our venerated 
ancestors. In this costly vessel of exquisite workman- 
ship, the sacred treasures of Gospel truth, and the rich 
deposit of an orthodox Creed, have been conveyed un- 
impaired to the remote ages in which we live.^ The 
Prayers of our Church were the compositions of holy 
men of different times, collected and revised by the 
Fathers of the English Reformation, and enriched by 
additions of their own, not inferior in excellence. The 
very circumstances in which this incomparable manual 
of devotion was drawn up by those enlightened and de- 
voted men, some of whom afterwards sealed with their 
blood their testimony to the truth, must greatly enhance 
its value in the eyes of all Protestants.^ But, in addi- 
tion to this peculiar claim upon our veneration and re- 
gard, its own intrinsic worth has justly earned the 
highest esteem and commendation of all impartial 
judges.5 

1 1 Tim. iii. 15. 

2 As the Psalms, Lessons, Hymns, (two excepted) the' Lord's Prayer, 
Epistles and Gospels, and a great proportion of the substance, and even 
the words of the various Services. 

3 The Creeds of the ancient Christian Churches were considered the 
"Depositum" or Trust of the Church. — Bishop Burnet's Introduction to 
Expos. Art. See 2 Tim. i. 13, 14. 

4 " Those reverend Fathers and great Divines in the days of King Ed- 
ward the Sixth, of whom some constantly suffered for the profession of 
the truth ; and others (were) exiled in the time of Queen Mary." — 
Canon xxx. s See Appendix C. 



28 THE BOOK OF COMMON PHAYER. 

At the fire which has burned on this altar, age after 
age, as it passed by, has rekimed its fading torch ; and 
while whole congregations of Protestant orthodox Dis- 
senters have openly lapsed into heresies and blasphe- 
mous doctrines, the Church of England, even in the 
time of her lowest depression, (alas ! how low she too 
Avas permitted to fall) still "held forth the word of 
life " ^ as a beacon-light to her children, and recalled 
many a wandering footstep to the good old paths of 
scripture truth, and evangelical righteousness, through 
simple faith in a Divine and crucified Saviour.2 

Nor must v^e be surprised that even this excellent 
formulary has not escaped without censure ; nor do we 
pretend that it is entirely free from those imperfections 
which seem to be inseparable from human infirmity. 
Some of the objections which have been raised against 
the Prayer-Book have been alread}^ considered, and 
others will be noticed in due course, as the passages 
referred to, come before us. In general we may remark, 
that to a mind warmed and elevated by the Spirit which 
breathes throughout them, the greater part of these 
difficulties will vanish, upon closer acquaintance, as a 
mist when the sun arises. 

One more objection only, and that of a general cha- 
racter, demands a brief consideration : namely, that 
the Church Prayers are full of " vain repetitions." ^ 

It cannot be denied that the frequent repetition of 
the same forms, is apt to cause weariness in light and 
unreflecting minds. But this is a disease not to be 
cured by indulgence, but by severer means, — the " bitter 
herbs " of deep repentance, and serious self-examina- 
tion. As to the charge itself we reply, that it is 
founded upon an erroneous interpretation of our Sa- 

1 Phil. ii. 16. 
2 Another advantage of the Prayer-Book is, that it " exemplifies the 
Communion of Saints, and assists that communion, by the knowledge that 
so many are sun'ounding the throne of grace together, and offering wp the 
same prayers" — Dr. Schmid, a Lutheran Missionary, at the Anniversary 
of the Prayer Book and Homily Society, 1845. s Matt. vi. 7. 



aUILT OF INCONSISTENCY. 29 

viour's words^ who cautioned his disciples, not against 
repetitions in prayer generally, but against "'i;am" or 
" unmeaning " repetitions, such as the " heathen " used 
in their idolatrous rites, and hypocrites in their formal 
services, " thinking that they shall be heard for their 
much speaking." ^ That mere repetition of the same 
words in prayer is not sinful, or 'displeasing to God, we 
may be assured both by the instances we have of sf^-^-h 
reiteration in the Psalms of David, intended for public 
worship,^ and also from the example of our Lord him- 
self ; who, in his agony, " prayed three times, using the 
same," or nearly the same " words." ^ 

In conclusion, we may observe that it would indeed 
be well, if all who joined in the scriptural and fervent 
prayers of our beloved Church, were trul^^ alive to their 
import, and felt in their hearts the very spirit which 
dictated them. "Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of heaven," ^ 
— was the warning voice of our Redeemer to his disci- 
ples of old ; and may well be addressed to many nomina 
Christians among ourselves. Do not our very prayers 
condemn us, while v/e rest in a dead form, without 
any of the life and power of true Christianity % 

As the Lord said of the Jews, so may we say of the 
members of the Church of England, with reference to 
their Public Services : — " They have well said all that 
they have spoken, that there were such a heart in 
them^ that they would fear God, and keep all his com- 
mandments always, that it might be well with them, 
and with their children for ever." ^ 

^ fi^ ^aTToXoyr}(r7)T€. " Use not unmeaning verbosity, words with- 
out ideas." — Scott. Comp. 1 Kings xviii. 26 — 29. Acts xix. 34. Such 
repetitions are still in use among both Jews and Papists. 

2 See Psalm cvii. 8, 15, 21, 31 ; cxxxvi. used 2 Chron, xx. 21. also 
Solomon's Prayer, 1 Kings viii. 32, 34, 36, &c. 

3 Matt. xxvi. 39, 42, 44. * Matt. vii. 21. 5 Deut. v. 28, 29. 



APPENDIX. 



A. 



FAMILY PRAYER. 

We have said nothing of Family and Social Prayer, which 
seem to be intermediate between Private and Public Worship ; 
and may fairly be comprehended in the definition given of the 
latter. Indeed, the Church Service is very suitable for both 
these purposes, and has been extensively and profitably so 
used, especially in the way of selection.^ But we have no 
wish to confine any Christians, who have the gift of Prayer, to 
the use of a form on such occasions ; nor does there appear 
any sufficient reason w^hy our authorized forms should be 
considered binding upon Churchmen, for this object. Bishop 
Hall's judgment on this point is worthy of regardr— *' God is 
a free Spirit, and so should ours be in pouring out our volun- 
tary devotions, upon all occasions. Nothing hinders, but that 
this liberty and a Public Liturgy should be good friends, and 
may go hand in hand together." And again, ** I do from my 
soul honour both. I gladly make use of both, and praise God 
for them, as the gracious exercises of Christian piety, and 
the efifectual furtherances of salvation. There is place enough 
for them both, they need not justle each other." — Works, Vol. 
ix. pp. 651, 760. 

1 King Edward's Primer, or Private Prayer for every day in the week, 
was taken out of the Daily Service. 



APPENDIX. 31 

B. 

The originals of our Cliurch Services may be traced back, 
with more or less clearness, fulness, and particularity, (dimi- 
nishing, of course, as we ascend higher, and possess more 
scanty materials) for fourteen or fifteen hundred years. They 
generally consisted of two portions, the latter of which, the 
Communion Office, was anciently called the Liturgy. They 
were handed down " memoriter,'* till the end of the third 
century, after which they were committed to writing. The 
principal Liturgies are — 

1. The Oriental, Q.scnhed to St. James, used at Jerusalem 
and Antioch ; older than the Council of Chalcedon (a.d. 451). 
The order and substance the same in Justin Martyr's time. 
Other branches were that of Csesarea, compiled by Basil, and 
that of Constantinople, by Chrysostom. 

2. The Alexandrian, ascribed to St. Mark, quoted by Origen, 
(a.d. 220) completed by Cyril of Alexandria, (a.d. 412.) 

3. The Roman, completed by Gregory the Great, (a.d. 590) 
but derived from ancient sources, probably as far back as the 
second century : with its branches, as the Ambrosian and 
African. 

4. The Galilean, used at Lyons in Gaul, and referred, 
through Ireneeus, to St. John. This is supposed to have had 
offsets in the Mosarabic, and Ancient British. — See Palmer'' s 
Orig, Liturg. Vol. i. Walker's Element, Liturg} 

It may be interesting- to some of our readers to know, that 
the Scotch Kirk originally possessed a Liturgy, which con- 
tinued in use till the year 1636, when Archbishop Laud's un- 
happy attempts to enforce his New^ Service Book, threw all 
forms into disrepute. — See M' Criers " Sketches of Scottish 
Church History,'* pp. 203, 204. This is probably the book 
alluded to by Hooker, (Ecc. Pol. v. 27) mentioned by Strype, 

1 The Liturgies which have come down to us contain many manifest 
corruptions, and the authenticity of the present text cannot be implicitly 
depended upon. — Palmer, Vol. i. 9 — 12. 



82 APPENDIX. 

as first printed in Latin, 1556, by the exiles at Geneva, with 
Calvin's approbation, and afterwards translated into English, 
and " approved and received by the Church of Scotland/' — 
See Note to Keble's edition of Hooker. 

The Wesleyan Methodists have an abridgment of the 
Prayer Book, prepared for their use, by their founder, entitled 
" The Sunday Service of the Methodists, with other occa- 
sional services." 



C. 

Bucer thus speaks of the English Liturgy. " In the order 
of the Communion and Daily Prayers, I see nothing appointed 
in the book which is not taken out of the Sacred Scriptures, 
if not in express words, as the Psalms and Lessons, yet in 
sense, as are the Collects. Also the manner of these Lessons 
and Prayers, and the times when they are to be used, are con- 
stituted very agreeably both with the word of God, and the 
observation of the ancient churches." — Censura. c. i. in his 
Scrip, Anglic, p. 456. 

John Wesley thus expresses his opinion of it, in the preface 
to his " Sunday Service." " I believe there is no Liturgy in 
the world, either in ancient or modern language, which breathes 
more of solid, scriptural, rational piety, than the Common 
Prayer of the Church of England. And though the main of 
it was compiled more than two hundred years ago, yet is the 
language of it not only pure, but strong and elegant in the 
highest degree." 

The eloquent Baptist Minister, Robert Hall, says of it, 
'* The evangelical purity of its sentiments, the chastised fer- 
vour of its devotion, and the majestic simplicity of its lan- 
guage, have combined to place it in the very first rank of un- 
inspired compositions." 



CHAPTER III. 



THE DAILY SERVICE. 



The first service in our Prayer-Book is ^HJie order for 
Morning and Evening Prayer daily throughout they ear. ''"''^ 
The reason of a daily service is founded upon the 
order of nature, which seems daily to present a fresh 
call to acknowledge God's providential mercies — ^^They 
are new every morning T 2 The ancient people of God 
daily offered their morning and evening sacrifice : ^ and 
while we are so far hefore them in religious privileges, 
shall we come short of them in grateful and devout 
acknowledgment? If their t3^pical offerings were a 
" sweet savour " unto the Lord, so that on these occa- 
sions he promised to ^' meet with the children of Israel," 
by a peculiar manifestation of his " glory ; " ^ how- 
much more assuredly shall our '-' spiritual sacrifices '' 
of prayer and praise he " acceptable to God " ^ through 
the atonement of Christ % David teaches us to regard 
prayer as a daily service, when he says, " Let my 
prayer be set forth before thee as incense ; and the lift- 
ing up of my hands as the evening sacrifice " ^ Though 

1 Called, in the first Prayer-Book of Edward VI, and in our present 
Table of Lessons for Sundays andHolydays, "Matins," and "Evensong," 
2 Lam. iii, 23. 
3 Exod. xxix. 38 — 46. See Scott's Commentary, and Calvin on Acts 
iii. 1. 
* Verses 41 — (comp. Gen. viii. 21. Marg. "savour of rest") 43. 

5 1 Peter ii. 5. 

6 Psalm cxli. 2. See Scott's Commentary. Comp. Iv. 17 ; xcii. 1, 2 

D 



34 REASON OF DAILY PRxiYER. 

driven from the courts of the Lord, he purposed to be 
as regular at his devotional services, as the Priests were 
in offering their sacrifices and burning incense before 
Him. In like manner, our blessed Lord, in the form of 
prayer which He taught his disciples, evidently implied 
a daily repetition of it, in the words, " Give us this day 
our daily bread." ^ 

Nor will it suffice, in all cases, to perform our morn- 
ing and evening devotions in private. " No Christian," 
says Bishop Hall, " will think it enough to pray alone." 2 
The first disciples " continued daily with one accord in 
the teriiple ; " ^ doubtless attending its appointed services, 
at the accustomed hours of prayer. And St. Paul ex- 
horts the Hebrew Christians " not to forsake the assem- 
bling of themselves together," ^ in public worship, even 
at a time when such meetings might expose them to re- 
proach and danger from cruel persecutors. Thus we 
find that the Primitive Church regularly kept up her 
public services, first on the Lord's Day, and afterwards 
on every day of the week. 5 

Surely it is reasonable, that, as we daily receive com- 
mon mercies, so we should daily acknowledge them in 
Common Prayer. And, as we daily need fresh sup- 
plies both temporal and spiritual, for our public as well 
as private wants, we should daily approach the "Throne 
of Grace " together, through our Great High Priest.^ 
And as there are special promises joined to Public 
Prayer,''' and special advantages attendant upon it,^ so 
by its habitual neglect, we inflict injury upon others as 
well as upon ourselves.^ But although this service of 

1 Matt. vi. 11. Cyprian applies this to the daily reception of the 

Lord's Supper, a clear proof of the daily observance of that ordinance in 

his time ; which doubtless must have been in public worship. See 

Bingham, Ant. xiii. ix. 7. Cyprian De Orat. Dom. 2 Contem. B. v. 4. 

3 Acts ii. 46. 4 Heb. x. 25. 5 See Bingham's Antiq. xiii. ix. 1, 7. 

6 Heb. iv. 14—16. 7 Matt, xviii. 19, 20. 

8 2 Cor. i. 11. Comp. Psalm cxxii. 

9 Hooker judiciously remarks : — "The good which we do by public 

prayer, is more than in private can be done, for that besides the benefit 



EXHORTATION. S5 

our Church was designed to be used daily in public 
worship, where circumstances would admit of it ; it 
does not appear that it was ever intended to supersede 
the use either of Private or Family Prayer.^ And 
though it was appointed for every day in the week, yet 
suitable additions are provided for the Sabbath service ; 
thus marking off that day, which is emphatically the 
Lord's, so as to distinguish it from all the rest.2 

THE SENTENCES. 

In order to solemnize the mind, and prepare it for 
communion with God, the Daily Service opens with the 
reading of one or more sentences, taken from Holy 
Scripture, and suited to awaken the careless sinner,'^ 
encourage the trembling penitent,^ humble the proud 
and self-righteous, 5 and detect the delusion of the formal 
worshipper.6 Though but few are read at the same 
time, yet the whole selection may profitably engage our 
thoughts, during the interval which occurs between our 
being seated in the place of worship, and the com- 
mencement of the service. 

THE EXHORTATION. 

In the Exhortation, which follows, the minister affec- 
tionately invites his " Dearly beloved Brethren" 7 in Christ, 
to acknowledge their sins before " God, our heavenly 

which is here, is no less procured to ourselves, the whole Church is much 
bettered by our good example ; and consequently, whereas secret neglect 
of our duty in this kind is but only our own hurt, one man's contempt of 
the Common Prayer of the Church may be, and oftentimes is, most hurt- 
ful unto many." — Eccl. Pol. v. 24 (2). i See Appendix A. 

2 As the burnt-offering on the Sabbath, was double that on common 
days, Numb. xxix. 3—10. 

3 Ezek. xviii. 27. (In King Edward's Second Book this text was as 
follows : " At what time soever a sinner doth repent him of his sin from 
the bottom of his heart, / loill put all Ms wicJceibiess out of my remem- 
hrance, saith the Lord") Matt. iii. 2. 

^ Psalm li. 3, 9, 17. Dan. ix. 9, 10. Jer. x. 24. Psalm vi. 1. Luke 
XV. 18. 1 John i. 9. 5 Psalm li. 3, 17 ; clxiii. 2. 1 John i. S. 

6 Joel ii. 13. See Biddulph's Essays on the Liturgy, v. 1. p. 8 — 14. 
7 Rom. xii. 19. Phil. iv. T. 1 Peter ii. 11. 
D 2 



36 CONFESSION. 

Father ;" ^ a duty at all times needful to be performed ; 
but especially in public worsliip,^ the ends of which are 
set forth in a brief and comprehensive manner :^ urging 
them to " accompany him with a pure heart and hum- 
ble voice,4 to the throne of the heavenly grace ;"S that 
confessing their sins, they ^' may obtain forgiveness of 
them by his infinite goodness and mercy." ^ 

THE CONFESSION. 

The Rubric ^ then reminds us, that we ought all to 
join in the humble Confession to God, " falling low on 
our knees before his footstool," ^ ^g "miserable offen- 
ders/' 9 w^ho have deserved nothing but condemnation 
by our sins both of omission and commission,^^ and who 
have no power to help or save ourselves. ^^ This "ad- 
mirable form of Confession," w^hich is, in fact, " an 
epitome of the whole Gospel," ^^ — '« traces up all our 
wanderings from God to the fountain-head of iniquity, 
the corrupt " desires of our hearts, "i^ it describes the 
extent and aggravation of our sinfulness, as exhibited 

1 2 Cor. Y. 20. Jer. iii. 13, (comp. 4.) Luke xv. 18, 19. 

■^ James v. 16. 1 John i. 8, 9. Basil says they began their public 
prayers with confession of sin. 

3 1. "To render thanks to God,"— as in the Thanksgivings; (Psalm c. 
4. 1 Cor. xiv. 16.) — 2. "To set forth his praise," — as in the Psalms, 
Hymns, and Doxologies ; (Psalm el.) — 3. " To hear his word," — as in the 
Lessons, Epistles, Gospels, and Sermon ; (Neh. viii. 8. Acts x. 33 ; xiii. 
44. ) — " And 4. to ask those things that are necessary for our bodies and 
souls," as in the Litany, Collects, and other Prayers of the Church. — 
(Isaiah Ivi. 7. Acts ii. 42 ; xyi. 13. Phil. iv. 6. 1 Tim. ii. 1.) 

'^ " Let OUT manner of speaking in prayer be quiet and modest. Let 
us consider that we stand in the presence of God." — Cyprian De Orat. 
Dom. Comp. Exod. iii. 5. Eccl. v. 1, 2. James iv. 6, 8. 

5 Heb. iv, 16. 6 Psalm xxxii. 5. Prov. xxviii. 13. Isa, Iv. 7. 

7 See Appendix B. 8 Psalm cxxxii. 7. Prayer Book. 

9 Luke xviii. 13. Rom. vii. 24, Rev. iii. 17. 
10 Matt, xxiii. 23. 1 John iii. 4. 

11 "No healtJi in us," i.e. not only "no soundness" (Isaiah i. 5, 6), but 
no salvation, (Hosea xiii. 9), for so the word "health" was anciently 
used ; and in this sense it often occurs in the Prayer Book. 

12 Dean Milner — Life, 2nd Ed. pp. 442 — 445, where is given an in- 
teresting exposition of the Confession by this great and good man. 

13 Gen. vi. 5. Matt. xv. 19. James i. 14. 



AURICULAR CONFESSION. 37 

in such a variety of ways, and against so holy a law.^ 
But, in this extremity, we are taught to look up to the 
mercy of God in Christ, as our only, our all-sufficient 
Refuge.2 As penitents we fly to the general promises 
of the Gospel, which we plead in his all-prevailing 
name : and we ask, not only for pardon,^ but for grace, 
to enable us to " live a godly, righteous, and sober life, 
to the glory of God's holy name !" ^ Both these are 
equally necessary to salvation ; and he only is a true 
penitent, who desires to be delivered from the power 
and dominion of sin, as w^ell as from its guilt and 
punishment. 

We are forcibly reminded, in this place, of the strik- 
ing contrast which subsists between the evangelical con- 
fession of our Church, and the auricular confession of 
" the mother of abominations, "5 from whom we seceded 
at the Reformation. Her's was, and is to this day, a 
device of deepest subtilty, and horrible mischief; con- 
trived apparently for the purpose of exercising unbounded 
tyranny over men's consciences, and used as an engine 
of diabolical wickedness, and priestly domination. Our's 
is a Scriptural acknowledgment to Almighty God of 
the sins of which we are guilty in His sight, who 
" searcheth the heart ;"6 and it ought never to fail of 
meeting with a deep response from the breasts of the 
worshippers. Indeed, every true Christian must feel, 
that, however sure of acceptance and salvation, through 
a sealed interest in the merits of his Divine Redeemer, it 
is a real relief to his soul, thus to pour out its grief before 
God ; not in a servile spirit, through dread of punish- 
ment, — but as a loving and beloved child, approaching 



1 Psalm cxix. 176. Isaiah liii. 6. Rom. vii. 12. Bishop Burnet ob- 
serves that " The Confession is conceived in general words, but every 
one ought to join a secret confession of his particular sins." — History of 
Reformation, anno 1551. 

2 Rom. V. 20, 21. Heb. vi. 18—20. 1 John i. 7. 3 Heb. viii. 12. 

4 Psalm xxiii. 3. Titus ii.ll, 12, and John xiv. 13 ; xv. 8. 

5 Rev. xvii. 5. 6 Jer. xvii. 10. 



38 ABSOLUTION. 

a "most merciful Father,"^ and mourning over the sins 
which have grieved Him, and the offences for which he 
needs continual fors^iveness. 



THE ABSOLUTION. 

That forgiveness is authoritatively declared hy the 
Priest, in the following Absolution,^ which was " di- 
rectly levelled against Popery,"^ though, to some ears, 
it may carry a Popish sound. For, while the deluded 
votaries of Rome are taught to believe that the Priest 
has power to forgive sins ; our Church here proclaims 
to all her members that she owns no other power than 
that which Christ bestowed upon his ministers,^ " to 
declare and pronounce to his people, being penitent, the 
Absolution and Remission of their sins,"^ 

It was added to the morning-service, along with the 
preceding portion, in the second Prayer-Book of Ed- 
ward VI., at the suggestion of the two foreign Reform- 
ers before mentioned.^ The Absolution is not a prayer, 
but contains, first, a general declaration of God's 
mercy, and, a particular assurance of pardon to every 
penitent believer -^ and, secondly, an exhortation to 
prayer for ^' true repentance, and God's Holy Spirit," 



1 Comp. Jer. xxxi. 20. Lev. xv. 20, 21. 2 Cor. i. 3. 
2 i. e. loosing. Matt. xvi. 19. 
3 Archbishop Seeker. Sermons, vol. vi. * John xx. 21, 23. 

5 Wheatly in vain labours to prove, in the face of this decisive state- 
ment, that the Absolution is " not merely declarative, but effective, con- 
veying to the proper subjects thereof, at the very instant, through the 
priest's ministration, the very ahsolution itself. ^^ In what respect does this 
differ from the Popish Sacrament of Absolution? The illustrious foun- 
ders of our Church seem to have had no intention of confining this Abso- 
lution to the Priest, the word " minister " standing in the Rubric, till 
the Restoration. See Appendix C. 

6 See p. 20. The service originally began with the Lord's Prayer. 
The Sentences, Exhortation, &c. were not added to the Evening service 
till the last Review— 1661, although in King Edward's Primer, they were 
prefixed to the " Evening Prayer for Sunday." 

7 See Ezek. xviii. 23, 31, 32 ; xxxiii. 11. Mark xvi. 15, 16. Luke 
xxiv. 47. Actsxiii. 39; xx. 21. 



AMEN. lord's prayer. 89 

which Christ is exalted to bestow, and without which 
we cannot please God J 

Viewed in this light, the Absolution is a truly Evan- 
gelical appendage to our Daily Service, and appears to 
be fitly placed at the front of it ; tha.t the spiritual wor- 
shipper, approaching the mercy-seat with due solem- 
nity of mind, and having confessed his sins with godly 
sorrow, may now be lifted up with holy humble confi- 
dence, upon the renewed assurance of His Father's 
forgiving love.^ 

When we add our " Amen " 3 to this declaration, we 
not only profess our cordial belief of God's forgiveness, 
but also give in our solemn assent to the terms of the 
Gospel, namely, an entire renunciation of our sins, and 
a willing surrender of ourselves to the influences of 
God's Holy Spirit. By so doing, our present service 
will be accepted through the merits of our Redeemer, 
" the rest of our life hereafter will be pure and holy," 
and so " at last we shall come to his eternal joy, through 
Jesus Christ our Lord." 4 

THE lord's prayer. 

Having thus been reassured of the Divine acceptance, 
we are suitably called to join, with heart and voice, in 
that prayer which our blessed Lord has taught us. It 
has been said by some of the ancient Fathers, that this 
prayer was only proper for the baptized Christian, who 
alone could call God " Our Father P^ But, without en- 



1 Acts V. 31. Luke xi. 13. Heb. xi. 6. 2 Heb. x. 22. 

^ "JP^ ^®^' -^^^ " ^^ ^^ ^^'" ^^ " ®^ ^^ ^^'" ^^® Numb. V. 22. Neh. 
V. 13. 1 Cor. xiv. 16. This response was in use among the early Chris- 
tians. Justin MartjT, Apol. ii. 87. Tertull. de Spectac. xxv. &c. It 
should be pronounced audibly — though not with noisy vociferation, as it 
may have been in the time of Jerome, when "their Amen was echoed like 
a thunder-clap ;" and as it is by some, rather vehement than sober-minded 
Christians, at the present day. See Hieron. 2 Proem. Com. in Galat. 
When Amen is printed in Roman letters, it is to be said by both minister 
and people ; when in Italics, by the people only. 

* Heb. xiii. 20, 21. 1 John iii. 3. Jude 21. 5 See Appendix D. 



40 lord's prayer. — its excellence. 

tering on a question, whicli belongs more properly to 
another place, and, after all, is perhaps rather curious 
than profitable — we ma}^ observe, that its language can 
only be appropriated by those who are united to Christ 
in the covenant of grace, adopted into the number of 
God's children, and renewed by the Holy Spirit. To 
such it is always welcome ; and, while some have com- 
plained that it occurs too often in the Service, (and, we 
may admit, it is now more frequently repeated at one 
time of prayer, than was originally intended ;^) yet the 
truly spiritual mind, we believe, generally regards its 
repetition, not as a wearisome burden, but as a renewed 
delight.2 

Without attempting an exposition of the Lord's 
Prayer, which our limits would not admit, we cannot 
but notice how large a part of it is taken up with peti- 
tions for the advancement of God's glory, the latter 
half only being occupied with supplication for our- 
selves. Thus did our Lord teach us to " seek first 
the kingdom of God, and his righteousness." assuring 
us that " all other things shall be added unto us." 3 
There is such a holy fervour, majestic simplicity, 
and wonderful comprehensiveness in this sacred com- 
position, that it is probable, the more we grow in 
the Divine life, the more we shall relish and appreciate 
its beauty and preciousness. " Being drawn up by our 
glorious Advocate, who knew his Father's treasures as 
well as our wants, "^ and would not "command us to 
ask for any thing which He would not give us ; " ^ it 
teaches us at once what it is our duty to do and be, and 

1 Three services being now united into one 

2 Hooker observes, " Our custom is both to place it in the front of our 
prayers as a guide, and to add it in the end of some principal limbs or 
parts, as a complement -which fully perfecteth whatsoever may be defec- 
tive in the rest." Eccl. Pol. v. 35 (3). 

This idea is taken from Tertullian (De Oratione) who calls it " the au- 
thorized (legitima) and normal (ordinaria) prayer, which is laid as a foun- 
dation on which our other prayers are to be built." c. ix. 

3 Matt. vi. 33. 4 Dean Comber. 

5 Christian Prayers. Park. Soc. p. 32. 



RESPONSES. — DOXOLOGY. 41 

our privilege to expect. In the privacy of the closet, 
as well as in domestic and public worship, from infancy 
to old age, it is the safe guide and cheering companion 
of our devotional exercises ; briefly summing up all 
our wants, and presenting us with an endearing and 
elevated view of the Divine character, which wins upon 
the heart, and thus engages all the energies of the soul 
in drawing near to God.^ 

How painful is the consideration, that multitudes 
abuse this Divinely appointed form of prayer to pur- 
poses of superstition and hypocrisy ! and that we our- 
selves have too often been guilty of a similar irreverence 
by its formal and careless repetition ! 

THE RESPONSES. 

The continued flow of the Service is here broken by 
E-esponses, or short alternate ejaculations which, as 
quick darts,2 shot up to heaven, animate the feelings of 
the worshippers, and express their dependence upon 
God for power to proceed. " Lord, open thou our 
lips, and our mouth shall shew forth thy praise," &c,^ 
Thus calling upon God for " help," we march onward, 
siuging the Doxology of the Ancient Church, " Gloiy 
be to the Father," &c.^ How much is expressed in 

1 The Doxology, "For thine is the kingdom," &c. was not added in 
this place, till the last Review. In the former Prayer-Books, the minister 
said the Lord's Prayer alone, the people only answering at the end of it — 
" Deliver us from evil." Where the offices are not direct acts of Thanks- 
giving, the Doxology is omitted, as it is in St. Luke. Lightfoot thinks 
St. Matthew's version was intended for public use, the other for private. 
Hor. Heb. Matt. vi. 13. 

2 " Dicuntur fratres in ^gypto crebras quidem habere orationes, sed 
eas tamen brevissimas, et raptim qttodammodo jaculatas. Aug. Ep. 
cxxx. 10. The reason which he gives is important — " Lest that erect 
attention, so necessary in prayer, should fade away and grow dull, through 
longer continuance." 

3 Psalm li. 15. " Our mouths are silenced only by sin, and opened 
only by God." Bishop Sparrow. Psalm Ixx. 1. is a paraphrase of 
" Hosanna." Psalm cxviii. 25. 

* Respecting the ancient Doxologies, see Hooker's Ecc. Pol. v.42v (7) — 
(12). 



42 THE INTITATORY PSALM. 

these few words ! The whole mystery of the Blessed 
Trinity is here comprehensively summed up in a solemn 
act of adoration : and the Triune Jehovah is acknow- 
ledged as our Creator, Redeemer, and Sanctifier — the 
one living and true God — who in every age has been, 
and to all eternity will be, the sole object of worship 
and dependence to the true Church.* 

THE XCVth PSALM. 

Thus far the Daily Service for Morning and Evening 
Prayer has been the same ; at this point they diverge. 
The xcvth Psalm, which is next read, in the Morning 
Service, forms a proper introduction to the Psalms and 
Lessons. It is called " an Invitatory Psalm ; for herein 
we do mutually invite and call upon one another being 
come before his presence, to sing to the Lord, to set 
forth His praises and to hear His voice." 2 It seems to 
have been composed for the use of the Jewish Church, 
as they ascended to the sanctuary, and thus forms an 
interesting connecting link between the services under 
the Law and the Gospel : the Apostle Paul having 
shewn its applicability to the Christian Dispensation.^ 

In the same place he has pointed out an important 
lesson to be derived from it ; namel}^, that although 
" many are called " outwardly to be of the number of 
God's people, " few " comparatively " are chosen " ^ to 
enter by faith and obedience into the privileges of His 
covenant love here, or His eternal rest hereafter.^ Thus 
by the awful example of unbelieving Israel, he teaches 
us that, in every assembly of professed worshippers, 
there are many (often, it is to be feared, the larger 



1 In the first Prayer-Book of Edward VI. after the " Gloria Patri" — 
was simply " Praise ye the Lord — and from EoMer to Trinity Sunday^ 
Alleluia." The latter word is the Hebrew original of the former, which 
was not translated by the ancient Church — " propter sanctiorem anti- 
quitatem," as Augustine says, — De doctrin. Christ, ii. 11. Comp. Rev. 
xix. 1, 3, &c. 2 Bp. Sparrow. ^ See Heb. iii. 4. 

4 Matt. XX. 16. 5 Heb. iii. 18, 19. 



THE PSALMS. 43 

number,) wlio, tlirough unbelief and impenitence, are 
only provoking the Almighty by their feigned submis- 
sion and unmeaning services : and while he warns us 
not to trust in nominal leligion, he exhorts us to re- 
newed zeal and alacrity in the worship of God.' How 
beautifully also do we here see in the spirit of the holy 
Psalmist, the most profound humility 2 combined with 
the most affectionate confidence and joyful praise.^ 
Such may our worship ever be ; uniting a deep sense 
of our own unworthiness, wdth the most lively as- 
surance of the condescension, kindness, and faithfulness 
of our covenant God ! May every word of God which 
we hear or read be " mixed with faith," ^ as addressed 
to ourselves, lest through carelessness and inattention, 
our hearts become insensibly hardened, even under the 
sound of the Gospel ! ^ 

THE PSALMS. 

The Psalms follow, which are read through in the 
Church once a month.^ They are indeed admirably 
adapted for public w^orship, being the marrow of the 
Bible applied to purposes of devotion. Here, as in ano- 
ther Eden, every flower blooms w^ith perennial beauty, 
and every fruit is gathered in full perfection. For 
every sickness of the soul, " in this treasure-house, a 
present comfortable remedy at all times may befound."^ 
From age to age the Psalter has been the handmaid of 
the Church's prayers and praises. The Son of God 
himself made use of this manual.8 If any now object 



1 Heb. iii. 12—14 ; iv. 1—3, 11. 2 Psalm xcv. 3, 6. 

3 Verses 1—7. ^ Heb. iv. 2. 

5 By using the Christian Doxology at the close of this and the other 
Psalms, "we do," as Bishop Sparrow observes, "as it were fit this part 
of the Old Testament for the service of God under the Gospel, and make 
them evangelical offices." 

6 In the Church of Rome they are read through in a week, in the 
Greek Church in twenty days. 7 Hooker.. Ecc. Pol. v. 37. (2). 

8 Matt, xxvii. 46. Comp. Psalm xxii. 1. Luke xxiii. 46. Comp. Psalm 
xxxi. 5. 



44 THE LESSONS. 

to their use, it must be from misconception of their 
design, and for want of better instruction. Thus some 
have complained of the bitter imprecations which David 
has made use of against his enemies. But such ob- 
jectors should remember that David wrote by Divine 
inspiration : so that his expressions could not be the 
outbreak of sinful passions, but the utterance of a judi- 
cial prediction. By us they are repeated with no such 
personal application. Or if we may at any time ac- 
commodate these passages to our own use, they must 
be taken in a spiritual sense, as pointing to the enemies 
of Christ and his Church, of which David was an emi- 
nent type. Using the Psalms in this manner, with a 
leading reference to Christ throughout, we shall fall in 
with the mind of the Spirit, which caused them to be 
" written for our learning," ^ and specially to "testify 
of Him." 2 

The Version of the Psalter which we have in our 
Prayer-Book, is taken from the old translation by 
Bishop Coverdale, and comes nearer to the Latin than 
the Hebrew original.^ But if not so exact as our au- 
thorized Version, it is often more elegant, and some- 
times more intelligible. The custom of repeating alter- 
nately is very ancient, being probably borrowed from 
the Jews by the early Christian Churches. ^ 

LESSONS. 

After the Psalms follows the First Lesson, taken out 
of the Old Testament, the greatest part of which is thus 
read over once a year.5 This mingling of services of 
different kinds is wisely designed to drive away weari- 

1 Rom. XV. 4. 2 John v. 39. Comp. Luke xxiv. 44. 

3 The great English Bible, translated by William Tyndal and Miles 
Coverdale, and revised by Archbishop Cranmer : printed in 1535. The 
original Latin of the Prayer-Book version of the Psalter, is the Gallican, 
a translation by Jerome from the Septuagint. Palmer. 

4 See Exod. xv. 1, 20, 21. Basil says, that in their Psalmody — "they 
(Christians) divided themselves into two parts, and sung in turns." Ep. 
Ixiii. So Tertullian ad Uxor, &c. This also was the case in Pliny's 
time. See Letter to Trajan. 5 gee Appendix E. 



THE HYMNS. TE DEUM. 45 

ness, and keep all the powers of the soul in exercise. 
For " he who prayeth in due sort is thereby made the 
more attentive to hear, and he wdio heareth the more 
earnest to pray." ^ 

THE HYMNS. 

After the reading of the Lessons, Hymns are inter- 
posed ; which, mingling the sweetness of music, and 
the delight of Psalmod}^, with the graver exercise of the 
mind, softly instil Divine truth into the ear, and convey 
it, as it were by stealth, into the opened heart.2 After 
the Morning First Lesson follows the " Te Deum," so 
called from the first words in the Latin. This sublime 
ode is generally attributed, though not upon positive 
grounds, to Ambrose, the celebrated bishop of Milan in 
the fourth century ; and it was certainly used very 
early in Christian worship.^ It has been justly ad- 
mired for its solemn simplicity of style, and fervid elo- 
quence of language ; and contains sentiments truly 
evangelical, expressed in a manner calculated to inspire 
the dullest mind, and warm the coldest heart. Not that 
we are to look for these effects independently of Divine 
influences ; for not even the word of God itself, much 
less any merely human composition, can produce a truly 
salutary impression, without the direct and sanctifying 
operation of the Spirit of God. 

After listening to the preceding portion of Holy 
Scripture, how appropriately does the Church burst 
forth in this noble Hymn, ascribing honour and glory 
to the Eternal Trinity, and calling upon heaven and 
earth to re-echo the song of praise ! ^ It consists of 

1 Hooker : Ecc. Pol. v. 34. 

2 Augustine says of the Hymns of the Church, ' Voces illas influebant 
auribus meis, et eliquabatur Veritas in cor meum.' — Confess, ix. 6. For 
the posture of standing in acts of praise. See 2 Chron. vii. 6. Psalm 
cxxxiv. 

3 It is said to have been composed by Ambrose for the baptism of 
Augustine. Others refer it to the sixth century. 

* The stanzas "To thee, Cherubim and Seraphim," &c. are taken from 



46 THE DAILY SERVICE. 

three parts : first, an act of adoration ; secondly, a con- 
fession of faith, embracing distinctly the several persons 
in the Godhead, and the union of the Divine and hu- 
man natures in the Incarnation of Christ, with His 
sufferings and glory : and, thirdly, a prayer for our- 
selves and the whole Church, that we may be partakers 
of God's grace, enjoy His favour, and be " kept by His 
power, through faith, unto salvation." ^ In this truly 
wonderful Hymn, the Church militant seems almost to 
soar up to the choirs of the Church triumphant, and to 
anticipate the songs and the services of the blessed 
above. 

After the " Te Deum," is inserted a " Canticle," or 
song of praise, taken from the Apocrypha, and known 
by the name of " The Song of the Three Children," 
supposed to have been sung by Shadrach, Meshach, and 
Abednego, in the fiery furnace.2 It is evidently an imi- 
tation of the 148th Psalm,^ and was used in Christian 
w^orship at a very early period. It is now seldom used 
in parochial churches ; nor can we regret its neglect, 
as it seems to bear a pretence of Divine iuspiration. 
These two are the only hymns of human comj)osition 
introduced into the Daily Service. 

Turning to the Evening Prayer, we find the " Mag- 
nificat," or " Song of the blessed Virgin,"^ and the 
98th Psalm, appointed to be used after the First Les- 
son ; either of which is very appropriate, as referring 
to the glad tidings of salvation. The first was of an- 
cient use in Christian worship, and has been received 

Isaiah vi. 2, 3, " Sabaoth " signifies " hosts," in Hebrew ; probably 
with reference to " the armies of heaven, and the inhabitants of the 
earth." (Dan. iv. 35.) The triple repetition of "Holy " is thought to re- 
fer to the mystery of the Trinity. Comp. Rev. iv. 8. 

1 1 Peter i. o. " Let thy mercy lighten vo^on us," simply means "alight," 
or " come ; " as it is in the original. 2 Dan. iii. 

3 Thus the Vv^ords " ye spirits and souls of the righteous," &c. (which, 
taken strictly, would seem liable to dangerous misconstruction,) probably 
mean no more than similar invocations of inanimate creatures, contained 
in that, and other Psalms. 4 Luke i. 47 — 55. 



HYMNS. 47 

into the services of Protestant Churches on the conti- 
nent. The whole hymn breathes the spirit of lowly re- 
verence, and grateful admiration of the marvellous con- 
descension, wisdom, power, and goodness of God, His 
mercy and truth towards His chosen people, especially 
as manifested in the " unspeakable gift " ^ of His only 
begotten Son.2 

The 98th Psalm bears a considerable resemblance to 
the former hymn, and seems to express the same tri- 
umphant assurance of the Lord's goodness in anticipa- 
tion, as the " Magnificat " does upon joyful experience. 
Some passages in the song of Mary seem taken from the 
Psalmist ; and the whole is applicable to the coming of 
Christ, as furnishing the Church with a " new song '^ 
of praise, and proclaiming to "all the ends of the 
world " the " salvation " of our God.^ 

The Second Lesson is next read ; in the morning, 
out of the Gospels or Acts of the Apostles, and in the 
evening, out of the Epistles. In this course the whole 
New Testament, excepting the Revelations, is gone 
through three times in a year.^ Then follows, in the 
morning, the Song of Zacharias,^ which is so full of 
striking imagery, and evangelical truth, that w^e may 
well lament its being now so seldom heard in our 
Churches. In this remarkable prophecy, the aged 
saint, who composed it under the influence of Divine 
inspiration, describes the nature, privileges, and effects 
of the salvation of Christ ; that grand covenant-bless- 
ing, which is the subject of all the Old Testament pre- 
dictions, and the glad tidings more fully revealed in the 
New ; — comprehending deliverance from sin, Satan, 
and all our spiritual enemies, — pardon of guilt, know- 
ledge of the Divine favour, and assurance of God's love ; 
— along with inward illumination, grace and strength, 
by the constant supplies of the Holy Spirit ; — all pro- 

1 2 Cor. ix. lo. 2 See Appendix, F. 

3 Verses 1, 3. This Psalm was first added to King Edward's 2nd 
Prayer-Book. 4 gee Appendix, G. 5 Luke i. 68—79. 



48 THE DAILY SERVICE. 

ducing a stedfast perseverance in the ways of holiness, 
purity, and peace. The whole of this Divine Hymn 
beams with Gospel light, and beautifully displa^^s the 
connection between Evangelical doctrines, when re- 
ceived into the heart by faith, and their necessary spi- 
ritual results ; — a holy, happy course of walking with 
God in cheerful obedience here, and everlasting glory 
in the life to come. It well deserves, and will richly 
repay our diligent and prayerful study. ^ 

The 100th Psalm, which is more generally used in- 
stead of the preceding, (perhaps, on account of its bre- 
vity,) is very suitable after the reading of the Gospels.2 
It is called a " Psalm of Praise," or " thanksgiving," 3 
and is supposed to have been originally designed to be 
sung when the " sacrifice of thanksgiving," or " peace- 
oflpering," was presented to the Lord.^ It well expresses 
the joy of the redeemed, while engaged in the more spi- 
ritual sacrifice of celebrating the praises, and acknow- 
ledging the loving-kindness of the Lord ^' our Peace."^ 
In the Evening-Service, we have, in this place, the 
Song of Simeon, which he uttered, when he took the 
infant Saviour in his arms, declaring that he could now 
*^ depart in peace," his soul being fully satisfied, his 
" eyes having seen God's salvation :" — which was not 
to be confined to the Jews, though eventually to be- 
come their peculiar " glory ;" but was first to be a 
" light to lighten the Gentiles," among whom we Bri- 
tons were then " sitting in darkness, and the shadow of 
death." ^ Surel^^, we may well join in praising God 
for the gift of his dear Son, whom we now behold by 
faith, and whom we shall soon see eye to eye, at His 
second coming in glory. 



1 See Mr. Venn's Essay on this Hymn, called ''Mistakes in Religion," 
published by the Religious Tract Society. 

2 This Psalm was not inserted in the first Prayer-Book. 
3 See title to Bible Version and Margin. 
* Bishop Patrick, and Scott's Commentary. See Lev. vii. 11 — 21. 
5 Eph. ii. 14. 6 Luke ii. 26—32. Comp. i. 79. 



SCRIPTURAL CHARACTER. 49 

The 67th Psahn, which follows, is not unfrequently 
used in the place of the " Nunc Dimittis," and is a very 
lively Prophecy and Prayer, respecting the universal 
spread of the Gospel, in the two first verses we are 
strikingly shown the close connection which subsists 
between a revival of true religion at home^ and the ex- 
tension of the Church abroad, " God he merciful unto 
ns^ and bless us^ &c. That thy ways may be known 
upon earth, thy saving health (salvation) among all 
nations." And never, we may be assured, is the Church 
of Christ in a flourishing state, without a correspond- 
ing increase in Missionary efforts for the conversion 
of the world. Not only is the rise or fall of this 
Apostolic zeal, a spiritual thermometer, an accurate 
criterion of the growth or decline of Christian piety ; 
but, on the other hand, without a spring of vital reli- 
gion powerfully at work in our own breasts, we shall 
in vain pretend to active labour, for the evangelization 
of others. 

In reviewing the preceding part of the Daily Service, 
we cannot but be struck with the large body of Scrip- 
ture which is thus every day brought before our minds. 
Besides the introductory Sentences, and other short por- 
tions thickly interspersed throughout its different parts ; 
we daily read five Psalms (on the average), two chap- 
ters out of the Old Testament, and as many out of the 
New, along with four Hymns taken out of the Psalms, 
or other parts of Holy Scripture. Although we know 
that the mere perusal of the Word of God, however ex- 
tensive, regular, and frequent, cannot, of itself, give us 
any spiritual understanding of Divine truth ; yet, 
surely, it is a subject for thankfulness, and a call for 
deep self-examination as to the use we have made of 
our privileges — that, (instead of having our time occu- 
pied, as in the days of Popish supremacy, in hearing 
idle fables, and legends of superstition and falsehood :) 
we are thus daily fed with such plent}'^ of the bread of 
life ; and presented with that heavenly instruction, 



50 THE DAILY SERVICE. 

whicli, by the teaching of God's Holy Spirit, is " able 
to make us wise unto salvation, through faith in Christ 
Jesus."^ If the word of God is " the incorruptible 
seed" 2 of faith, the divinely -appointed means of our 
conversion, sanctification, and consolation ; then, surely, 
we cannot be too grateful for such an abundant supply 
of this chief article of spiritual sustenance, in the ap- 
pointed provision made for our daily nourishment and 
growth in grace, by our faithful mother, the Church of 
England. Even if her ministers should prove unfaith- 
ful to their charge, and so fail in the performance of 
their pastoral duty, " handling the word of God deceit- 
fully,"^ or neglecting to " declare His whole counsel ;"^ 
such has been her wise care for the edification of all 
her children, that they cannot perish " for lack of 
knowledge " ^ except by their own fault. 

THE CREED. 

Confession of faith rightly follows the hearing of the 
word.s For this purpose we use the Apostles' Creed,^ 
which is a very ancient summary of Christian truth, 
collected out of the sacred Scriptures, and compressed 
into a form convenient for remembrance and repetition.^ 
Though not composed by the Apostles,^ it contains no- 

1 2 Tim. iii. 15. " They (the ancient Fathers) so ordered the matter, 
that all the whole Bible (or the greatest part thereof,) should be read 
over once every year ; intending thereby, that the clergy, and especially 
such as were ministers in the congregation, should (by often reading, and 
meditation in God's word) be stirred up to godliness themselves, and 
be more able to exhort others by wholesome doctrine, and to confute 
them that were adversaries to the truth ; and further, that the people (by 
daily hearing of Holy Scripture read in the Church) might continually 
profit more and more in the knowledge of God, and be more inflamed 
with the love of his true religion."— Preface to Prayer-Book. 

2 1 Peter i. 23. 3 2 Cor. iv. 2. 4 Acts xx. 27. 

5 Hosea iv. 6. 6 Rom. x. 17. 

7 So called from " credo," " I believe," the first word in the Latin. 

8 " Ista verba per divinas Scripturas sparsa sunt : sed inde collecta et 
ad unum redacta, ne tardorum memoria laboraret ; ut omnis homo possit 
dicere, possit tenere quod credit.''— Aug. de Symbolo. ad Catech. 1. 

9 See Bishops Pearson and Burnet on the Creed, and Bingham's Ant. 



THE CREED. 51 

thing but Apostolic doctrine ; and is so surely based 
upon the Word of Truth, and expressed in such vene- 
rable simplicity of language, that it is next to impossible 
to dispute the correctness of any of its Articles, without 
at the same time seeming to question the authority of 
Holy Scripture itself. Thus some have objected to the 
expression, "He descended into liell^^ which is, in fact, 
only a quotation from the Bible. ^ Others are offended 
at the article which expresses a belief " in the holy Ca- 
tholic Church," 2 supposing it to mean a certain out- 
ward form of Church fellowship, out of which it is as- 
serted by some that there is no salvation. But this 
expression ought, in all fairness, to be taken as meaning 
no more than the universal Church of Christ, consisting 
of all true Christians, of every age and nation, through- 
out the world ;3 — an idea as remote from exclusive 
bigotry as can possibly be conceived. The whole of 
this excellent formulary deserves our careful conside- 
ration, and w^ill be found, when rightly understood, 
and cordially embraced, to be a valuable help to our 
devotional exercises ;^ bringing Divine truth before the 
mind in a very clear and distinct manner, free from the 
technicalities of system, and unfettered by artificial 
terms, of human inv^ention ; which, however useful and 

X. iii. 0. Dean Comber maintained the contrary opinion^ following 
Ruffinus. 

1 Psalm xvi. 10. Acts ii. 27, 31. The word " HdV in Saxon, signi- 
fies a concealed place — from ^'MV* to liide. \3'^^§ti? in Hebrew, and 

ciStjs in Greek, have the same ambiguity. Here it must be the same as 
" Paradise,'' the place where our Saviour's spirit went, for the short in- 
terval between his death and resurrection. Luke xxiii. 43. It must be 
allowed, however, that the literal interpretation , is that which our Church 
originally held. See Ch. xvi. B. Bishop Latimer's Sermons. Parker 
Society Ed. Vol. i. 234—236. 

2 Calvin (Instit. B. iv. c. i. 2.) objects to the particle " in," joined to 
" believe," in this Article. But Bishop Pearson has well shown that 
there is no peculiar force to be attached to it. 

3 1 Cor. i. 2. Eph. vi. 24. " The Church of Rome hath presumed to 
call itself the Catholic Church, which it no more is, than one diseased 
limb, though perhaps the larger for being diseased, is the whole body of a 
man." Archbishop Seeker. 4 gee Appendix H. 

E 2 



52 THE DAILY SERVICE. 

even necessary in their place, tend oftentimes to cramp 
the thoughts, and form a religion of sounds, rather than 
of living sentiments. In this venerable standard of 
Christian faith, the glorious objects of religious wor- 
ship are presented to the soul, in the simple majesty of 
Scriptural statement ; not merely for naked inspection, 
and assent of the intellect, but for devout, affectionate, 
and personal appropriation. God as our Father, Christ 
as our Saviour, and the Holy Ghost as our Sanctifier, 
are here set before us ; that our faith may be strength- 
ened, our hope animated, and our love inflamed, and 
made effectual in new and holy obedience. In dis- 
tinctness of statement, however, it must yield, to 
the Athanasian Creed, which on certain days, is used 
in its stead. The Apostles' Creed is the food of the 
healthy and renewed soul, rather than the medicine of 
the sick ; and is mainly occupied with the truths on 
which faith may rest with comforting assurance. Thus 
the eternal punishment of the wicked is implied, in- 
deed, but not expressed in this ancient formulary.^ , 

RESPONSES. I 

Having joined in making a common confession of f 

faith, before engaging in prayer, the minister and people i. 

mutually address each other in those simple expressions % 

of Christian sympathy and regard which follow : — the ;i 

minister praying for the people, " The Lord be with \ 

you,"2 and they for him, saying, " And with thy ?j 

spirit." 3 Then " all devoutly kneeling," at the bid- | 

ding, " Let us pra^^," ^ they supplicate, in alternate pe- A 

titions, the mercy of the Blessed Trinity y" and are pre- \ 

1 See Appendix I. 2 Ruth ii. 4. 2 Thess. iii, 16. \ 

3 2 Tim. iv. 22. "thy spirit," i.e. " thyself "—as the Hebrew phrase 
signifies. 4 gee Appendix K. 

5 Called, from the Greek, the Kyrie eleison, or '•' lesser Litany." It 
reminds us of those beautifully simple lines in the " Lamentation of a 
sinner : "— " Mercy, good Lord ! mercy I ask ; 

This is the total sum : 
For mercy. Lord, is all my suit — 
O let thy mercy come ! " See Psalm cxxiii. 3. 



THE COLLECTS. 53 

pared by the humble language of the Publican,^ for the 
holy exercise of that filial confidence with which the 
Church in the Lord's Prayer, calls God " Our Father l"^ 
" When there is" indeed " such mutual lo\^e/' as these 
forms express, " and such joint prayers ofi^ered for each 
other, then," (as the poet of our Church has beautifully 
observed) "^ the holy angels look down from heaven, 
and are ready to carry such charitable desires to God 
Almighty, and he as ready to receive them ; and a 
Christian congregation calling thus upon God, with one 
heart and one voice, and in one reverent and humble 
posture, look as beautifully as Jerusalem, that is at 
peace with itself." 2 

Having thus summed up our imperfect petitions in 
our Lord's perfect pattern of prayer, which, like a ra- 
diant diamond, collects the dispersed beams of light in 
the mind, and reflects them around ;— we respond, with 
a holy emulation, in the following versicles, principally 
taken from the Psalms, ^ and peculiarly helpful to 
awaken our attention, and refresh the languid flame of 
piety. 

THE COLLECTS. 

The same may be said of the Collects^ so remarkable 
for brevity and comprehensiveness ; that by means of 
short and frequent prayers, " our minds and aflcctions 
may become more erect, close, and earnest by the oft- 
ener breathing out our hearty concurrence," 5 in the 
final Amen. They consist generally of an address to 

» Luke xviii. 13. 2 g. Herbert's Life by I. Walton. 

3 Psalm Ixxxv. 7. 1 Sam. x. 24, or 2 Kings xi. 12. Psalm xx. 9 ; 
cxxxii. 9 ; xxviii. 9. 1 Chron. xxii. 9, with Psalm Ix. 11, and Exod, 
xiv. 14. Psalm li. 10, 11. 

4 The name Collect is of doubtful derivation : some referring it to the 
collection of the jpeople in public worship ; others to the collecting of va- 
rious 'petitions into short forms of prayer ; while it is more commonly 
supposed to be taken from tbeir being collected out of the Scriptures. 
Bingham explains it of " the recollection or recapitulation of the preceding 
prayers." Ant. xv. i. 4. See also Palmer's Grig. Vol. ii. p. 37. 

5 Bishop Sparrow. 



54 THE DAILY SERVICE. 

God, adoring Him for His Divine perfections, and re- 
minding Him of His gracious promises ; to which we 
add one or more short but fervent petitions for tempo- 
ral and spiritual mercies : concluding, with a distinct 
reference to Christ's mediation, (which is thus kept 
continually in view^) and, not unfrequently, to the 
mystery of the sacred Trinity. On the whole, the Col- 
lects are full of Scripture, well digested, and in its due 
proportions, altogether forming a little body of theo- 
logy, and breathing the purest spirit of true Christi- 
anity. In them precept and promise are everywhere 
united ; thus displaying that complete harmony of the 
Christian character, in which affectionate confidence is 
combined with lowly self-abasement, and joyful hope 
with conscientious diligence, and ever-watchful perse- 
verance in well-doing. Above all, Jesus Christ is con- 
spicuous, as " the Alpha and Omega. "2 — Christ, in the 
whole of His work and offices. His glorious person, and 
perfect example, as a complete and all-sufficient Sa- 
viour ; — as dying for us, and working in us by His 
Spirit ; as living in Heaven to intercede for us, and 
coming again to receive us to himself, " that where He 
is, there we may be also." ^ 

Thus, throughout the year, in regular order, some 
part or other of Christ's finished work is constantly 
set before us, as the attractive object of our faith and 
hope : — that so. His "love " continually "constraining 
us," 4 we may " run with patience the race which is set 
before us, looking unto Jesus," all the way from the 
beginning to the end, as " the author and finisher of 
our faith." ^ But we shall have occasion to speak 
more fully on this subject, when we come to treat of 
the Festivals of the Church. Suffice it to add, that the 
Collects are, for the most part, of very ancient date, hav- 
ing been taken, with some alterations, out of the old 
service-books, used by the Greek and Latin Churches, 

1 John xiv. 6 ; xvi. 23,-24. 2 Rev. i. 8, 11. 

8 John xiv. 3. 4 2*Cor. v. 14. 5 Heb. xii. 1, 2. 



PRAYERS FOR THE SOVEREIGN. 55 

in the times of Chrysostom, Ambrose, and Gregory the 
Great.i 

Three Collects are appointed to be used in the Morn- 
ing and Evening services ; the first for the day, or pre- 
ceding Sunday, the second for Peace,2 the third, in the 
Morning, " for grace to live well," and in the Evening, 
^^ for aid against all perils and dangers." The four 
stationary Collects are very well adapted for family 
and private prayer, and may be profitably used in this 
way, especially by those who cannot spare much time 
for devotional exercises, and who have not an opportu- 
nity of uniting in daily public worship. 

At this point, the service is occasionally varied by 
the introduction of an Anthem^ or Hymn, intermixing 
prayer with praise, as we find to have been the method 
in all Christian Churches.^ 

Here, in the first Prayer-books, the service ended ; — 
and on the days when the Litany is appointed to be 
used, the Morning-service still virtuall}^ terminates at 
this place. The Prayers for the Sovereign, the Royal 
Family, the Clergy and people, and " for all conditions 
of men," as well as the " General Thanksgiving," have 
been gradually added to the service at its different 
revisions. 

PRAYERS FOR THE SOVEREIGN, &C. 

The Prayer for the King, or Queen, was first added 
in the reign of Elizabeth, having before appeared, in a 
somewhat longer form, in King Edward's Primer.5 In 

1 See Milner*s Church History, Vol. iii. p. 88, Palmer's Orig. Lit, 

2 In the morning, for outward peace, and deliverance from our enemies, 
(Psalm lix. 1.) and in the evening, for inward, spiritual peace, " which 
the world cannot give," in a good conscience, freedom from anxious fears, 
and a quiet mind. (John xiv. 27. Luke i. 74, 75. Phil. iv. 7.) The pre- 
faces to these Collects are peculiarly beautiful and rich in evangelic 
truth. See John xvii. 3, and Rom. vi. 22. Phil. ii. 13. 

3 From avTKpooua, Hymns sung in parts, or by course. See Note 4, 
p. 44. 4 1 Cor. xiv. 15. 

5 See Private Prayer for Sunday morning. Parker Soc. Ed. p. 393, 
it is taken out of Gregory's Sacramentary, 



5t> THE DAILY SERVICE. 

praying for our Sovereign, we act in obedience to tlie 
plain command of the Apostle. Nor do we less con- 
sult our own best interests by so doing ; as no other 
means can more conduce to our " leading a quiet and 
peaceable life in all godliness and honesty."^ 

Nor should offence be taken, as sometimes has been, 
at the affectionate terms of loyal respect which are used 
in speaking of a Christian ruler, whom God, in His 
good providence, has placed over us ; and in which, be 
it remembered, we regard the office, and not the indivi- 
dual.2 When we pray for a Divine blessing on the 
arms of our Sovereign, " that he may vanquish and 
overcome all his enemies ; " 3 we must imply that his 
cause is just, and his wars conducted on Christian prin- 
ciple, and in conformity with the laws of God. 

The Prayer for the Royal Family is very beautiful, 
and in accordance with Scripture precedent, and the 
usage of Antiquity. 4 It was added to the service in the 
reign of James I.^ How would peace and righteous- 
ness flow down our country, like a mighty stream, if 

1 1 Tim. ii. 2. Comp. Jer. xxix. 7. " As the son of Syrach says, ch. 
X, 2. " As the Judge of the people is himself, even so are his oflBcers, 
and what manner of man the ruler of the city is, such are all they that 
dwell therein." A good Josiah, Hezekiah, or David promote religion, 
and honesty, and the right worship of God among the people ; but a 
Jeroboam, by setting up calves in Dan and Bethel, makes all the people 
sin." — Bishop Sparrow, Ration. 

2 " Most gracious," i. e. kind. See 2 Kings v. 1, marg. Comp. Acts 
xxvi. 25. Kpariare — " most excellent." — (Scott) — the customary title of 
the governor. 

3 Thus Tertullian tells us the ancient Christians " constantly prayed 
for all Emperors, (as St. Paul commanded to be done for the Emperor 
Nero) that they might have a long life, a secure eminre, an established 
house, brave armies, a faithful senate, a well-conducted people, a quiet 
v/orld, and whatever else the man or the Emperor could wish for." 
Apol. c. 30. See Milner's Church Hist. Vol. i. p. 283. So also Justin 
Martyr, fifty years before. Apol. c. 23. and Cyprian ad Demet. 

4 See Ez. vi. 10. Psalm Ixxii. 1. See also Tertullian quoted above, 
and authorities given in Wheatly. 

5 The original form began " Almighty God, which hast promised to be 
a Father of thine elect and of their seed ;" expressions which show 
plainly that the scriptural doctrine of election was not then branded as 
Calvinism. See Wheatly. 



PRAYER FOR THE CLERGY. 57 

all our people thus prayed for their governors, and all 
our princes, in answer to our prayers, were '' endued 
with the Holy Spirit, enriched w4th heavenly grace," 
and lived as the heirs of an '^ everlasting kingdom I " 

PRAYER FOR THE CLERGY. 

The Prayer for the Clergy ^ and people is very excel- 
lent and instructive, and, brief as it is, abounds with 
truth both practical and experimental. The Church 
seems to call to mind the wonders which God wrought 
for her in the days of her youth ; the season of Pen- 
tecostal influence, when Christ's " people were made 
willing in the day of his power," and arrayed " in the 
beauties of holiness from the womb of the morning." 2 
And looking at the vast field which still lies open before 
her,s and considering the weakness of the instruments,^ 
and the amount of labour required for its cultivation, 
she bursts out into the sublime and solemn invocation 
— " Almighty and everlasting God, who alone worhest 
great marvels^ And then, in the spirit of Him who 
said — " Pray ye the Lord of the harvest, that He will 
send forth labourers into his harvest," ^ and in obedience 
to the Apostolic injunction,^ she proceeds to supplicate 
for " all Bishops and Curates," (i.e. Ministers having 
the cure or charge of souls,) "and all congregations 
committed to them, the healthful spirit" of Divine 
"grace;" that plentiful effusion of the Holy Spirit, 
which, like a refreshing " rain, may confirm God's in- 
heritance, w^hen weary " 7 of drought. And as neither 
Ministers nor their flocks can please God, in their seve- 
ral stations, without his constant support and assist- 
ance,8 we pray that he would be pleased to " pour down 
upon them the continual dew of his blessing ; " ^ which 

1 So called from KXrjpos — a lot, either because they are peculiarly the 
Lord's, or because they were anciently chosen by lot. Acts i. 17, 25, 26, 
Gr. 2 Psalm ex. 3. Comp. Acts ii. 1—7, 11 ; and vi. 7. 

3 John iv. 35. 4 2 Cor. iv. 7. ^ Matt. ix. 38. 6 2 Thess. iii. 1. 

7 Psalm Ixviii. 9. Comp. Joel ii. 28. Psalm cxxxii. 16. Jer. xxxi. 14. 

8 2 Cor. ii. 16. Heb. xiii. 21. 9 Isaiah xxxii. 15. Hosea xiv. 5. 



d8 THE DAILY SERVICE. 

"as the small rain upon the tender herb, and as the 
showers upon the grass," i may revive the energies of 
the soul, 2 and make the Church " like a watered gar- 
den ; " 3 so that " the wilderness and the solitary place 
may be glad for them, and the desert may rejoice and 
blossom as the rose." ^ jvfor is the close of tliis Evan- 
gelical prayer less worthy of our attention ; in which 
we ascribe all the honour arising from Ministerial suc- 
cess to God alone, for whose glory w^e plead, and for the 
increase of his kingdom, who is " our only Mediator 
and Advocate :" ^ who presents our imperfect petitions 
with acceptance to the Father, and perfumes our un- 
worthy offerings with the incense of his prevailing 
intercession.^ 

OCCASIONAL PRAYERS. 

The Occasional Prayers and Thanksgivings deserve 
our attention, in this place, not only on account of 
their own intrinsic excellence, and appropriate charac- 
ter ; but also from the importance of such particular 
deprecation of Divine judgments, and acknowledgment 
of providential mercies.^ But as they are seldom in 
use, they do not seem to require further notice in this 
brief compendium. The Thanksgivings were added in 
the reign of James I. The Prayers for Ember Weeks 
w^ill be considered in a future chapter. 

The " Prayer that may be said after any of the 
former," claims more than a passing notice, if excel- 
lence be the criterion of the measure of attention which 
we ought to bestow. But, alas ! the length of the ser- 
vice weighs more with many of our Clergy for its ex- 
clusion, than its own value for its frequent admission 

1 Deut. xxxii. 2, and 28. 2 Hab. iii. 2. 3 Isaiah Iviii. 11. 

* Isaiah xxxv. 1. ^ 1 Tim. ii. 5. 1 John ii. 1. 

6 Eph. i. 6. Rom. viii. 34. Heb. vii. 25. 

7 See 1 Kings viii. 33—37. The Prayers for Rain and Fair Weather, 
are in King Edward's First Book, after the Communion Service : the 
other four, for Death, War, and Sickness, were added, in the Second 
Book, at the end of the Litany ; where the Prayers for the King, &c. were 
also placed, till 1661. 



PRAYER FOR PARLIAMENT. 59 

into the Daily Prayers. It expresses in highly figura- 
tive language the groaning of the renewed soul under a 
strong sense of indwelling corruption : like that of the 
Apostle — " wretched man that I am ! who shall de- 
liver me from the body of this death ! " ^ In this con- 
flict we look to God, " whose nature and property is 
ever to have mercy and to forgive ; " 2 entreating him 
by " the pitifulness of his great mercy," ^ and " for the 
honour of Jesus Christ," to "receive our humble peti- 
tions," and to set us at liberty from our bondage.^ 
This is that cry of the Spirit " Abba Father," 5 which, 
if proceeding from the heart, will '^ pierce the clouds, 
and be heard in heaven, above all the roarings of the 
law, sin, Satan, and hell." ^ 

In this place, during the session of Parliament, is 
added a Prayer for the Divine blessing on the great 
council of the nation. It was originally drawn up in 
the reign of Charles the First, but received some altera- 
tions and additions at the accession of his son, Charles 
the Second. The sentiments of this prayer are, in the 
main, truly Christian : but, it may be regretted that it 
contains one expression which seems liable to objection, 
and calls, therefore, for some explanation. Our Church 
cannot be supposed to apply the epithet " most religi- 
ous^^ to every monarch who may sway the sceptre of 
these realms, indiscriminately, in the strictest sense of 
the words. They must, therefore, be considered as in- 
timating what they are by profession, as Christian 
Princes and " defenders of the faith ; " and also what, 
in consistency of character, they ought to be. In 
this sense we may safely use them.^ Leaving, therefore, 
this expression, as one of the few footsteps of human 

1 Rom. vii. 23, 24. 2 Exod. xxxiv. 6, 7. Dan. ix. 9. 

8 James v. 11. Psalm Ixxxvi. 5. 4 Psalm clxii. 7. ^ Gal. iv. 6. 
6 Luther on Gal. iv. 6. 

"^ " The intention being thus cleared, the lawfulness of joining in the 
expression is evident ; in the prudence of choosing it originally we are 
less concerned." Archbishop Seeker — who shews that the expression 
was borrowed from the ancient Greek Liturgies. 



60 THE DAILY SERVICE. 

infirmity, which remain to be amended in our generally 
excellent formularies : we may observe, that the spirit 
of devout dependence upon God, as the author of all 
good, the fountain of all wisdom, and the giver of all 
national prosperity, which breathes throughout this 
prayer, is well deserving of attention ; as well as that 
enlightened zeal for the glory of God and the welfare 
of mankind, founded upon the basis of true religion, 
which dictated the petition, " that peace and happiness, 
truth and justice, religion and piety, may be established 
among us for all generations." ^ 

The " Collect for all conditions of men/' was added 
to the Prayer-Book at the last Review. It is full of 
expansive Christian charity, and is a kind of compen- 
dium of the Litany, in the stead of which it is used.2 
Here we are directed to pray, not only for all Chris- 
tians, but for all mankind ; ^ that they may be con- 
verted to the faith of Christ, if now strangers to his 
name, or enemies to his truth ; and may thus be made 
partakers of his great salvation.^ " More especially 
we pray for the good estate of the Catholic Church," ^ 
that is, " all who profess and call themselves Chris- 
tians," that they " may be led into the way of truth," 
^^ as it is in Jesus," ^ hy the " guidance and government 
of God's Holy Spirit ; " '^ and being thus delivered from 
dangerous heresy and soul-destrojing errors, may "hold 
the faith in unity of spirit, in the bond of peace, and 

1 What a comprehensive, scriptural, and truly charitable prayer ! We 
desire universal peace, but upon the ground of sacred truth. We pray for 
public happiness, but only in connection with religion and piety. We ask 
for J2*stice to all parties, but such as regards their highest and best in- 
terests — justice to their souls. And this, not upon the. sandy foundation 
of expediency, and the popular will, but of eternal truth ; that by the godly 
union of Church and State, these blessings may be established for ever. 
Happy the nation whose legislators prosecute their labours under the 
hallowing influence of such a prayer as this ! " O si sic omnia ! " 

2 Some are of opinion that this prayer, and the General Thanksgiving, 
were only intended to be used occasionally See Walker's Elem. Lit. 

3 Acts xvii. 26. 1 Tim. ii. 1—4. 4 Psalm Ixvii. 1, 2. 

5 Psalm cxxii. 6—9. 6 Eph. iv. 21. 

5' John xiv. 16, 17 ; xvi. 13. Rom. viii. 14. 1 John ii. 18—27. 



THANKSGIVING. 61 

in righteousness of life." ^ The earnest intercession for 
" the afflicted in mind, hody, or estate/' 2 must not be 
unnoticed ; as beautifully expressing the sympathy, 
which all the members of Christ's body ought to feel 
one for another. 

And here the Church has provided us with an oppor- 
tunity, (the neglect of which may well reprove our re- 
missness,) for bringing our individual trials before the 
Lord's people, when assembled in His presence, and en- 
gaging the prayers of the faithful in our behalf. 
Surely every true Christian will highly value such an 
invitation to make known our wants to, and pray for 
one another.3 Thus also God is especially honoured, 
many being led to glorify him for the mercies which 
they have helped to obtain. ^ An opening for this due 
return of praise for benefits thus received, is afforded 
us in the General Thanksgiving ; an opportunity, alas ! 
which is in little request at the present day of luke- 
warm prayers, and still more neglected thanksgivings. 
Might not our Blessed Lord address to many amongst 
us that humbling question, ''Were there not ten cleansed, 
but where are the nine ? " 5 

GENERAL THANKSGIVING. 

The General Thanksgiving, as its name imports, ac- 
knowledges the mercies of God not only to ourselves, 
but to all men ; even those who know not how to re- 
turn thanks for themselves, being unacquainted with 
the Saviour, the only way of communication between 
the Divine Being and his fallen creatures. For " the 
Lord is good to all^ and his tender mercies are over all 
his works." ^ Surely it is comely to praise God " the 



1 Eph. iv. 1—3, 15. 1 Tim. iii. 9. 2 Tim. ii. 19. Wheatly informs us 
that other petitions, for particular objects, originally preceded the 
" finally," which now appears rather out of place. 

2 Heb. xiii. 3. Comp. Rom. xii. 15. 1 Cor. xii. 25 — 27. 

3 James v. 16. 4 2 Cor. i. 11. 5 Luke xvii. 17. 

6 Psalm cxlv. 9. Comp. 1 Tim. ii. 1. 



62 THE DAILY SERVICE. 

Father of mercies, and the God of all comfort ; " ' not 
only for " all the blessings of this life," in which His 
"goodness and loving-kindness" daily and hourly ap- 
pear ; "but, above all, for that inestimable love" dis- 
played " in the redemption of the world by our Lord 
Jesus Christ ; for the means of grace " here, " and for 
the hope of glory " hereafter.2 What a comprehensive 
summary of Divine mercies, ail centering and com- 
pleted in the person and work of our incarnate Emma- 
nuel ; without whose redeeming love no earthly benefits 
can do us good, or excite our grateful praise ! ^ And, 
considering our proneness to forget the Author of our 
blessings, how suitable is the prayer which follows : — 
" We beseech thee, give us that due sense of all thy 
mercies, that our hearts may be unfeignedly thankful."^ 
And, lest w^e should suppose, that when w^e have joined 
in the language of thanksgiving, we have done all that 
is required of us ; we further pray, that we may be 
enabled to " shew forth God's praise not only with our 
lips, but in our lives ; by giving up ourselves to his ser- 
vice, and walking before him in holiness and righteous- 
ness all our days." 5 

Here let us pause to observe, that in these forms, and 
especially in the two last, we are evidently supposed to 
be sincere in our profession of religion, and devout in 
its exercise. We must ourselves have experienced 
something of the life and power of it in our own souls, 
before we can consistently pray that others may par- 
take of it : or can give God our " humble and hearty 
thanks " for his love to us and our fellow creatures. 
How, on any other ground, than that of true repent- 
ance and lively faith, can we speak with meaning of 
'^ loving kindness," which otherwise we have never felt, 

1 2 Cor. i. 3. 
2 Psalm ciii. 1—5. Eph. i. 3. Col. i. 12—14, 27. 1 Peter i. 3, 4. 
3 John i. 16. 2 Cor. ix. 15. 4 Psalm cxix. 7. 

5 Rom. xii. 1. " That we shew " seems to be an error of the press ; 
old editions having " that we may shew," 



chrysostom's prayer. 63 

of ^' means of grace " which we have never valued, or 
of " the hope of glory " which we have never realized 
or enjoyed ? This is, indeed, a solemn consideration, 
and should suggest the deepest and closest self-exami- 
nation. We may easily mock God, and become con- 
firmed hypocrites in our acts of religious worship, 
before we are well aware of our danger. But how 
offensive to a holy and heart-searching God must such 
profane mockery be ! Let us, then, seek earnestly the 
gift of the Holy Spirit, to enable us to " worship God 
in spirit and in truth," ^ for " the Father seeketh such," 
and such only, '^ to worship him." 2 

The above remarks are equally applicable to " the 
prayer of St. Chrysostom," taken out of his Liturgy,^ 
which closes our daily supplications. Here we acknow- 
ledge the assistance of Divine grace ^ in having been 
enabled " with one accord to make our common "or 
united prayer : language which must condemn those 
who have been careless and inattentive during the 
greater part of the service. We then remind the Lord 
Jesus (for to him this Collect seems especially addressed, 
though not, perhaps, exclusively) of his gracious pro- 
mise that " when two or three are gathered together in 
his name, he will be in the midst of them ; " and give 
them this assurance of his presence and communion, by 
"granting their requests."^ 

How comforting the persuasion ! As a devout writer 
has well observed — "Perhaps we are but few at Common 
Prayer ; but since we come as his disciples, to ask in 
his name alone, we are sure that Jesus is among ns, and 
hears our prayers. And, oh ! whom would it not move 
to lay aside all needless impediments, and come to 
prayers, when we are sure to meet the Lord Jesus 
there 1 " 6 Having this confidence towards God, we 

1 John iv. 24. 2 Verse 23. 3 Composed about A. D. 400. 

4 Heb. xii. 28. 
i Matt, xxviii. 19,20. 1 John v. 14, 15. Comp. Exod, xx, 24. 
6 Dean Comber 



64 THE DAILY SERVICE. 

humbly, yet earnestly, plead for the fulfilment of his 
promises, " as may be most expedient for us." ^ We 
leave to his supreme wisdom, and sovereign vrill to de- 
termine how far our particular requests are suitable to 
be answered ; knowing that he will " regard the hinge 
of our desire ; " 2 and that all will be well with us for 
time and for eternity, so long as we obtain infallibly 
" the knowledge of his truth in this world, and in the 
world to come life everlasting." ^ 

The whole service concludes with a benedictory 
prayer, taken from Scripture, which well supplies the 
place of the solemn blessing pronounced of old by the 
High Priest, before the congregation of the children of 
Israel was dismissed. ^ How much is contained in these 
sacred words, too often heard and repeated with scarcely 
any sense of their import ! — " The grace of our Lord 
Jesus Christ ! " — all that we receive from the Father 
through him ; the gift of justification and sanctifica- 
tion ; the fruit of his life, death, resurrection, and inter- 
cession ; the merit of his atoning blood, and imputed 
righteousness. — " The love of God ; " — all that peculiar 
favour and regard which is bestowed upon the " elect 
people of God," ^ his adopted children, whom he has 
"chosen before the world," ^ to be the objects of his 
love and care to all eternity ; to love, serve, and enjoy 
him for ever. — " The fellowship of the Holy Ghost ; " — 
all the illuminating, sanctifying, comforting, and sus- 
taining influences of the Holy Spirit ; without whom 
we can neither pray aright, profit by the word preached 
and heard, nor carry into practice and real life, the im- 

1 Matt. xxvi. 39. 1 John v. 14, 15. 

2 " Tu alte consulens, et exaudims cardi7iem desiderii ejus." Aug. Con. 
1. V. c. 8. Comp. 2 Cor. xii. 8.9. 3 i Tim. ii. 8. Rom. vi. 23. 

1 Comp. 2 Cor. xiii. 14. with Numb. vi. 23—27. Wheatly well re- 
marks that this is a Pra^/er rather than a Blessing ; and so it is termed in 
the Rubric before the Prayer for the Queen. Bishop Sparrow maintains 
tlie opposite view : but he confounds it with the Benediction at the end 
of the Communion office. We may add that the words of the text are 
changed, from the second, person, to the first, to give it the form of a prayer. 
5 Catechism. ^ Eph. i. 4, 



BENEDICTORY PRAYER. 65 

pressions of duty made upon our minds in the season 
of religious worship. To the Father, therefore, the 
Son, and the Holy Ghost, the one God of the Bibkj 
into whose Triune name we were baptized,^ and by 
whose power and conjoint operation we are saved, the 
Church solemnly commends us and each of her chil* 
dren. May we all lay up this sacred blessing in our 
hearts, and abide under its influence ! May the "shadow 
of the Almighty " ^ overspread and rest upon our souls ! 
And may we thus be enabled to live in constant com- 
munion with the Father, through the Son, and by the 
Holy Spirit ; ^ and in the exercise of Christian love one 
towards another ! 

1 Matt, xxviii. 19. " in the '/mme," iiS rh ovofxa, 
2 Psalm xci. 1. s Eph. ii, 18. 



APPENDIX. 



It appears from a notice prefixed to the Prayer-Book, that 
our Church designed this service to be used every day in the 
families of the Clergy, if not publicly in the Church, unless 
they should be hindered by *' sickness or some other urgent 
cause."^ It may be doubted whether it is practicable to re- 
store the Daily Public Worship of God, in every Parish, at the 
present day : but it is surely to be lamented that the Morning- 
service is now so very rarely celebrated during the week ; or, 
at least, so very thinly attended. Can it be thought that the 
invitation to '* hear God's word, and to pray" ^ with the 
minister, is so slight a matter, or so unimportant to the soul's 
good, that "all, with one consent, should begin to make 
excuse?" ^ 

Nor is the plea arising from want of time, so entirely unex- 
ceptionable as some may, at first sight, suppose. Bishop 
Hooper, observing the greater diligence of mass-going Papists, 
J:han of prayer-going Protestants, in his time, adds, " But my 
faith Is, that both master and servant shall find the advantage 



1 Preface to Prayer Book. George Herbert had daily Prayers at Bemer- 
ton, morning and evening, besides his Family Prayers ; and drew the 
greater part of his Parishioners to accompany him. See Life prefixed to 
Poems. Camb. 1635. Do. by I. Walton, and " Country Parson.' 
2 Preface. s Luke xiv. 18. 



APPENDIX. 67 

they gain thereby at the year's end, though they hear morning- 
sermon and morning-prayer every day of the week."^ 

At the same time, since it is evident, that a large majority 
of the people are ''reasonably hindered'* from a regular at- 
tendance at the usual hours of public-worship ; it is highly 
desirable that week-day evening services should be regularly 
frequented by increasing numbers of the community; and this 
attendance is one of the best proofs of a really healthy state of 
spiritual feeling, and earnestness of mind in the service of 
God : as it is an indication, however imperfect, that we do 
not *' offer to the Lord that which costs us nothing.' '^ 

But as all cannot attend public-worship, and as the daily- 
service is too long to be used in private by those who have 
many urgent engagements to occupy their time ; it may be 
acceptable to some of our Readers, to be reminded, that other 
Forms of Prayer have been published by Royal authority,^ 
and recommended to the use of members of the Church of 
England *' in private houses." And although, through change 
of circumstances, and antiquity of style, they may not be con- 
sidered altogether suitable to modern times ; yet the scriptural 
simplicity, humble assurance, and fervent piety which pervade 
these compositions, cannot fail, we hope, to make them inter- 
esting and helpful to spiritually-minded Christians. 

As it would take up too much room to quote these Prayers 
at full, we merely add one as an example, directing the Reader 
in the Note to the works where the originals may be found."* 

1 Fathers of English Reformation, Vol. v. 211. " 'Tis the fashion now 
a-days to neglect the ' Prayers,' when there is no Sermon afterwards ; 
but there is a grievous mistake here." Crowdy's Village Dialogues, p. 51. 
published by Nisbet. A valuable work for circulation, notwithstanding 
some bitterness against Dissenters, which lessens its usefulness. 
2 2 Sam. xxiv. 24. 
3 This must be limited to those of Edward Vlth's reign. 

4 Edward Vlth's Primer contains prayer for private use ; but the 
Prayers specially alluded to are found at the end of the Old Version of 
Psalms, appended to Barker's and Pitt's Bibles. The two latter Prayers 
for Evening, and " to be said at all times," are in Bull's Prayers, Parker 
Society Ed. pp. 50, 147. 

F 2 



68 APPENDIX. 

" A Godly Prayer to be said at all Times." 
" Honour and praise be given to thee, O Lord God Al- 
mighty, most dear Father of heaven, for all thy mercies and 
loving kindness showed unto us, in that it hath pleased thy 
gracious goodness, freely and of thine own accord, to elect 
and choose us to salvation, before the beginning of the world ; 
and even like continual thanks be given to thee for creating 
us after thine own image, for redeeming us with the precious 
blood of thy dear Son when we were utterly lost, for sanctify- 
ing us with thy Holy Spirit in the revelation and knowledge 
of thy holy word, for helping and succouring us in all our 
needs and necessities, for saving us from all dangers of body 
and soul, for comforting us so fatherly in all our tribulations 
and persecutions, for sparing us so long, and giving us so 
large a time of repentance. These benefits, O most merciful 
Father, like as we acknowledge to have received them of thy 
only goodness ; even so we beseech thee for thy dear Son 
Jesus Christ's sake, grant us always thy Holy Spirit, that we 
may continually grow in thankfulness towards thee, to be led 
in all truth, and comforted in all our adversities. O Lord, 
strengthen our faith, kindle it more and more in ferventness 
and love towards thee, and our neighbours for thy sake. Suf- 
fer us not, most dear Father, to receive thy word any more 
in vain : but grant us always the assistance of thy grace and 
Holy Spirit, that in heart, word, and deed, we may sanctify 
and do worship to thy name, help to amplify and increase thy 
kingdom, and whatsoever thou sendest, we may be heartily 
well content with thy good pleasure and will. Let us not 
lack the thing, O Father, without the which we cannot serve 
thee ; but bless thou so all the works of our hands, that we 
may have sufficient, and not be chargeable, but rather helpful 
to others. Be merciful, O Lord, to our offences ; and seeing 
our debt is great which thou hast forgiven us in Jesus Christ, 
make us to love thee, and our neighbours so much the more. 
Be thou our Father, our Captain, and defender in all tempta- 
tions, hold thou us by thy merciful hand, that we may be de- 



APPENDIX. 69 

livered from all inconveniences, and end our lives in the sanc- 
tifying and honour of thy holy name, through Jesus Christ 
our Lord and only Saviour. So be it. Let thy mighty hand and 
outstretched arm, O Lord, be still our defence ; thy mercy 
and loving-kindness in Jesus Christ thy dear Son, our salva- 
tion ; thy true and holy word, our instruction ; thy grace and 
Holy Spirit, our comfort and consolation, unto the end and 
in the end. So be it. O Lord, increase our faith." 



B. 



The ** Rubrics^* are so called, because such notices were 
written in the old service-books in red letters. It is impor- 
tant that the directions which they contain should be duly at- 
tended to by the congregation, as well as the minister ; not 
only for the sake of preserving a becoming order and regu- 
larity in the worship of God, but also for the purpose of 
keeping up the spirit of the service in our own minds ; which 
are often more influenced by these outward, and appa- 
rently trifling circumstances, than many are aware. For, 
while a merely formal observance of the letter of Divine or- 
dinances, and resting in outward rites, is hateful hypocrisy, 
or gross superstition, a delusion most diligently to be guarded 
against; yet a careless irreverence of behaviour, or a slothful 
negligence of spirit and demeanour, are alike disgraceful to 
our religious profession, and injurious both to ourselves and 
our fellow-worshippers. 

At the same time, to avoid mistake and dangerous miscon- 
struction, the writer would observe, that a servile adherence 
to the letter of the Rubric, when superseded by established 
and recognized ecclesiastical custom, is the very worst way 
of attaining the spirit of the appointment ; — the end of which 
is well expressed in the Apostolic rules — " Let all things be 
done to edifying — decently — and in order. ^*^ 

1 1 Cor. xiv. 26, 40. 



70 APPENDIX, 

c. 

There are three forms of Absolution used by the Church of 
England; — the first, general and declaratory, in the Daily 
Service; — " He pai^doneth and ahsolveth all them, &c." The 
second, in the form of a Prayer, or Benediction, in the Com- 
munion. " God — who hath promised, &c., have mei'cy upon 
you ! pardon and deliver you, &c." The third private and 
authoritative, in the Visitation of the Sick; " By his autho- 
rity committed to me, I absolve thee, &c." — To which some 
add the Prayer in the Commination, which is commonly used 
by Deacons, instead of the Absolution, in the daily-service. 
Bishop Sparrow maintains that all these three forms, in sense 
and virtue, are the same. This may be true to a certain ex- 
tent, but we cannot admit it to be so, in the sense which the 
learned prelate has attached to them; — namely, *'as an act 
of authority, by virtue of Christ's commission, effectual to 
remission of sins in the penitent,'* It is much safer, we think, 
and more scriptural, to consider them as conveying an assur- 
ance of forgiveness, to all those who are prepared to receive 
it ; and thus ministerially effectual, as means of grace, to seal 
God's pardon in the heart of the believing penitent. 

We may add, that, in King Edward's Primer, the Ab- 
solution, for private use, is turned into a prayer. " Almighty 
God, which desirest not the death of a sinner, — and hast given 
power — and pardonest and absolvest them — / beseech thee to 
grant me true repentance, &c." Would not this Form, in the 
plural number, be very suitable for the use of Deacons in the 
daily prayers? 



Augustine asks, ** How can they say * Our Father,' who are 
not yet born?" (De Symbolo, § 15.) So also Theodoret, 
** This prayer we do not teach the uninitiated, but the initiated 
(baptized) . For no uninitiated person can dare to say, ' Our 



APPENDIX. 71 

Father,' not having yet received the gift of adoption. But 
he who has obtained the gift of Baptism calls God Father, as 
being accounted among the sons by grace." (Ep. 82.) So 
also Chrysost. (Hom. xx. in Matt, and Horn. ii. in 2 Cor.) 
See Bingham's Antiq. B. x. c. v. This was, no doubt, an 
early corruption of the Scriptural truth that the language 
of child-like confidence can only be used by those who are 
reconciled to God by Jesus Christ, and have received the par- 
don of sin, of which Baptism is a pledge. 



E. 



A correction must be made on account of the Apocrypha, 
out of which the First Lessons are taken, on the week-days. 
during a part of the year. Sincerely does the writer desire 
to have this blemish removed from our service : — for, although 
it be admitted that some parts of these writings are well wor- 
thy of study ; yet none of their contents ought to be placed 
on a level, (even by implication) with the Word of God. See 
Article VI. With respect to the Proper Lessons a degree ot 
discretionary power seems to be lodged with the minister, 
which may be exercised, with much advantage, in substitut- 
ing the Canonical Scriptures for the Apocryphal books. See 
Admonition to the second Book of Homilies. Also Abp. Ab- 
bott's judgment on this matter, in Strype's Annals, Vol, i. 
p. 402. 

By the unhappy introduction of the Apocrypha into the 
daily lessons, in conformity with ancient usage, several inter- 
esting and valuable portions of inspired Scripture have been 
excluded. We may just mention, the second book of Chroni- 
cles, so replete with historical interest, and spiritual instruc- 
tion ; and a large part of the sublime and evangelical prophecy 
of Ezekiel. Surely the restoration of these precious fragments 
of Divine truth to their place in the annual course, would be 
a Reform, most devoutly to be wished for, and most easily 
accomplished. 



?2 APPENDIX, 

F. 

We may remark, that the expression, " the lowliness of his 
handmaiden," in the original, properly signifies ** low estate/* 
or condition, (as it is translated in our present version of 
Lu. i. 48,) not humility of mind ; — and the phrase " exalted 
the humble and meek/' (which is taken from the Vulgate 
Translation, used in the Latin service-book;) would have been 
better rendered, as in our English version (Lu. i. 52) "exalted 
them of low degree'^ The holy Virgin was too humble to 
commend her own humility and meekness, and would have 
been filled with horror and amazement, could she have fore- 
seen the fulsome adulation, and blasphemous idolatry, of 
which she was to be the object ; degrading the Lord Jesus 
from his mediatorial throne, and placing a poor sinful creature 
by His side, nay, even exalting her as His superior ; — which 
the Church of Rome does, in asking her to ** command her 
Son to grant their requests." (Waldo.) 



G. 



Only some parts of the Revelations are read on the saints* 
days, and in the Epistles. Might not this deeply interesting, 
though deeply mysterious book, on the perusal of which a pe- 
culiar blessing is promised to attend,^ be introduced, with 
much propriety, during the season of Advent ?2 



H. 



The Creed, though not a prayer, may very profitably be 
used at our daily devotions. Thus it was extensively em- 
ployed, not only by the ancient Church, but by the Reformers. 

1 Rev. i. 3. 
2 The Council of Toledo, a. d. 633, appoints the Apocalypse to be read 
between Easter and Pentecost* Bingham, xiv. iii. 3. 



APPENDIX. 73 

Augustine thus recommends it to his candidates for baptism, 
** Call your faith to mind, look into yourself : — let your Creed 
be like a looking-glass to you. See yourself there, whether 
you beheve all that you profess to believe, and rejoice daily in 
your faith. Let this be your riches, the daily clothing of your 
mind. Do you not dress yourself when you arise ? So by 
recollecting your Creed, clothe your mind, lest forgetfulness 
uncover it, and you remain naked. We are clothed with our 
faith. Faith is both clothing and armour. A coat to cover 
us from shame, a coat of mail to protect us against adversity." 
(Serm. Iviii. ad competentes.) See Bp. Sparrow's Rationale 
for some lively and pertinent observations on the believer's 
daily use of the Creed. 



I. 



In repeating the Creed we standy " by this gesture signify- 
ing our readiness to profess, and our resolution to adhere and 
stand to this holy faith." (Bp. Sparrow). It is repeated by 
the people along with the minister, to intimate that it is every 
one's profession made before God and His Church. At the 
name of Jesus we bow ; an usage founded upon Scripture war- 
rant (Phil. ii. 9.), and declaring, as our Church teaches (Can, 
xviii.) " Our inward humility, Christian resolution, and due 
acknowledgment, that the Lord Jesus Christ, the true eternal 
Son of God, is the only Saviour of the world, in whom alone 
all the mercies, graces, and promises of God to mankind, for 
this life, and the life to come, are fully and wholly comprised." 

The custom of repeating the Creed with the face towards 
the East, though defended by respectable authors, appears to 
be of very doubtful origin. The ancient Christians were, in- 
deed, in the habit of praying with their faces towards the 
East ;i as did the Heathen also i^ and the holy places in the 

* Tertullian, Apol. c. 16. Clem. Alex. Strom. 7. Orig. De Orat. Dora, 
21. Quest, ad Orthod. Resp. 1118. 

2 Virg. ^n. viii. 68, 69, and Adam's Rom. Antiq. 



74 APPENDIX, 

heathen temples were situated towards that quarter ; — an in- 
stance of which may still be seen in a Druidical temple near 
Keswick. But this idea of superior sanctity belonging to that 
quarter of the heavens, is not only unwarranted by Scripture, 
but decidedly opposed to the spirit of our blessed Lord's de- 
cision in a similar case :^ and we may add, that it is the re- 
verse of the authorized practice of God's ancient people ; — 
who were commanded to turn their hacks upon the East in their 
solemn worship .^ 



K. 

** * Let us pray ! ' — These words are often used in ancient 
Liturgies, and are an excitation to prayer, to call back our 
wandering, and recollect our scattered thoughts, and to 
awaken our devotion, bidding us mind what we are about : 
namely, now when we are about to pray, to pray indeed, that 
is, heartily and earnestly. The Deacon in ancient services 
was wont to call upon the people often e/cre^cDs SeT^^w/uev^ 
* Let us pray more vehemently ;* nay, cKrevearepov, ' still more 
vehemently,* And there is none of us but must think it need- 
ful thus to be called upon and awakened ; for thoughts will 
be wandering, and devotions will abate and scarce hold out to 
the prayer's end, though it be a short one ; so that well said 
the old hermit, (whom Melancthon mentions in his discourse 
on PrayerJ ' There is nothing' harder than to pray.* " — Bp. 
Sparrow^ s Rationale, 

i John iv. 20—24. 
2 E2ek. yiii. 16. See Rev. T. Scott's excellent comment on this place. 



CHAPTER IV. 



THE ATHANASIAN CREED. 



The Athanasian Creed, so called from that distin- 
guished champion of orthodoxy^ Athanasius, Bishop of 
Alexandria, whose name is inseparably connected with 
the Trinitarian controversy, though not of so early a 
date as his time, and consequently not composed by 
him ;^ is yet a precious monument of venerable anti- 
quity, a rampart of the Church, thrown out against the 
threatening attacks of varied and dangerous heresies. 
Not only was the ancient Church remarkably unani- 
mous in the support of these doctrines, but the principal 
branches of the Reformation have agreed in adopting 
this confession of Faith, or in expressing their approba- 
tion of it.2 Luther called it " a bulwark to the Apostles' 
Creed ;"3 and however fashionable it may be among 
some classes of Dissenters to speak lightly of its value, 
it is certain that the truths which it inculcates are fun- 
damentally the same as have ever been held by all or- 
thodox enlightened Christians. ^ It is true that many 
respectable individuals, who neither openly deny these 
doctrines, nor intend to express a doubtful assent to 
them, yet continue to decry the strong and positive 
language of this Creed upon subjects of a nature con- 
fessedly mysterious, and upon which, it is said, Holy 
Scripture is expressed, in a guarded and sparing man- 

1 He died A. D. 373. 2 See Appendix A. 

3 De tribus Symbolis, Tom. vii. p. 138. ^ See Appendix B. 



76 USE OF THIS CREED. 

ner. It becomes our imperative duty, therefore, to in- 
quire, what cause there is for such a complaint, and 
whether we can show sufficient reason to justify the 
use of this Creed, in public worship, at the present 
day. 

First, then, we must allow, that it would be far more 
desirable, if we could do, as the Primitive Church did, 
wdthout it. But, alas, we fear this is not so easy as, at 
first sight, might appear. We are no longer in the 
same position that they were, when the Apostles' Creed, 
or other formularies equally short and simple, formed 
the only public confessions of Christian Faith. The 
introduction of new Articles was entirely owing to the 
rise of new errors. It became needful to search the 
Scriptures, to examine closely their contents, and to 
arrange the result methodically and systematically, in, 
order to instruct the ignorant, and to guard the simple 
against the inroads of seductive and specious error. 
Nor can we do without these precautionary measures 
till human corruption is subdued, or the mind of the 
professing Church generally is restored to a sound con- 
dition. Thus, in infancy, the mother's milk is the food 
that is suited for the new-born babe, and upon that 
alone it thrives without need of further stimulus. But 
when the body is developing its powers, and long before 
it has arrived at maturity, a more stimulating and nu- 
tritious diet is required ; and, soon, too soon, not only 
"strong meat," ^ but medicine is called for by the dis- 
orders to which the human frame is liable. Thus the 
doctrinal statements of the Athanasian Creed may be 
considered in two lights ; partl}^ as the " strong meat" 
required for the full development of the powers of genu- 
ine Christianity, " the life of God in the soul ;" and 
partly as medicine, suited to correct the vitiated hu- 
mours of a distempered mind : — the stores of the che- 
mist and apothecary, — which, though not to be adminis- 
tered to a healthy individual, are yet always to be kept 

1 Heb. V. 12, 14. 2 Eph. iv. 18. 



DEFENCE OF THE " DAMNATORY CLAUSES." 77 

by US in case of a sudden attack of any dangerous and 
fatal malady. Doubtless no statements are justifiable, 
which are unwarranted by Scripture ; but it yet re- 
mains to be shown, that the language of this Creed is 
at all stronger or more positive than that of the Word 
of God. 

The " Damnatory Clauses/' as they are called, which 
have been chiefly the subjects of censure and condem- 
nation, are not really any more startling than that as- 
sertion of our Blessed Lord, ^' He that believeth not 
shall be damned ;"^ or that utterance of the Apostle 
Paul, '^ If any man preach any other Gospel unto you 
than that ye have received, let him be accursed. "2 But, 
indeed, these clauses have been much misunderstood for 
want of closely observing the connexion of the sentences 
in this Creed. It is now generally agreed by eminent 
divines in our Church, that they do not extend their 
application further than to the belief of the fundamen- 
tal doctrine of a Trinity in unity : not, by any means, 
to all the minor statements in this Creed, many of 
which are to be regarded as illustrative and explana- 
tory of the main article above stated.^ This will ap- 
pear more distinctly if we connect the opening clause, 
" The Catholick Faith is this : That we worship one 
God in Trinity, and Trinity in Unity : neither con- 
founding the Persons ; nor dividing the Substance :" 
with the summing-up of the argument at the close of 
the first section of the Creed, " So that in all things, 
as is aforesaid ; the Unity in Trinity, and the Trinity 
in Unity is to be worshipped. He therefore that will 
be saved ; must thus think of the Trinity ;" that is, he 
must believe in Three Persovhs and One God. 

Again, it has been objected that the expression 
" Trinity in Unity," is not to be found in Scripture. 
We grant it ; but as the word " Trinity " only signifies 
three^ and " Unity " one ; and it is allowed by all or- 

1 Mark xvi. 16. Comp. 2 Thess. ii. 10—12. 2 Gal. i. 8, 9. 

3 See Archbishop Seeker, Bishop Burnet, Wheatly, &c. 



78 TECHNICAL TERMS IN THEOLOGY. 

thodox Christians, that the Bible teaches us the exist- 
ence of Three persons in One God^ into whose name we 
are baptized, " Father, Son, and Holy Ghost ;"^ it is 
worse than useless to dispute about words, when the 
thing intended is the same on both sides. Alas ! what 
evils has this " strife about words " 2 produced in every 
age of the Church. While we do not defend the unne- 
cessary introduction of new and strange terms into the 
science of Theology, (which we think highly to be de- 
precated, and a cause of most serious evil ;) yet as these 
expressions have been so long established, and are so 
generally understood, we think it far better not to dis- 
turb them, looking through them, however, always to 
the meaning, which they are designed to express. A 
religion of words and technicalities, however orthodox 
it may sound, is a barren thing indeed ; may God pre- 
serve our souls from such an awful delusion ! Yet we 
must have words to express our ideas, or else there is 
an end of all interpretation of Scripture ; and perhaps 
these now in use are, irrespective of the above conside- 
rations, as good as any that could be devised.-^ A time 
may arrive, and is surely devoutly to be wished for, 
when Creeds and Confessions may be safely dispensed 
with ; but, alas ! the present, in which so much daring 
heresy and specious error is abroad — in which so many 
old sects have revived, and so many new ones have 
sprung up — is least of all the time for making such an 
experiment. Were we to reject the Athanasian Creed, 
therefore, we should probably have to compile another 
in its place, which, even if it were superior in some re- 
spects, and less objectionable in others, would be, on 
account of its novelty alone, much less acceptable to 
the majority of those, for whose use it would be de- 
signed. At the same time, while we thus defend the 
use of the Athanasian Creed, let it not be supposed that 
we consider it perfect, or possessed of any sacredness of 
character, independent of its truth and conformity to 
1 Matt, xxviii. 19. 2 2 Tim. ii. 14. 3 See Appendix C. 



SABELLIANISM AND ASIANISM"* 79 

Scripture. But if it be agreeable to the Word of God, 
as we believe, in the maiuj may be proved, article by 
article ; then it is true charity to dissentients to pre- 
sent the truth to them in a bold and decided manner^ 
vi^hich, while it arrests their attention, may discover 
their errors, and lead them to search the Scriptures, 
the only fountain of pure and unchangeable truth. 

Nor must we suppose that the variety and reitera- 
tion of statement in this Creed is w^hoUy superfluous. 
On the contrary it will be found, that every new asser- 
tion or negation is designed to meet some peculiar de- 
parture from the truth, which not only is conceivable^, 
but is actually on record, as having taken place, in the 
sad but instructive catalogue of heresies, which make 
up so large a portion of the Histor^^ of the Church.^ It 
would be tedious and unnecessary to prove this state- 
ment at full length ; yet we may take the following as 
an illustration of this point. When " confounding the 
Persons" is spoken of, allusion is made to the heresy of 
Sabellius, who taught that the Father, the Son, and 
the Holy Ghost were only three names or modes of 
operation of one Being called God ; thus positively 
contradicting all those passages in which the separate 
subsistence of the different persons in the Godhead is 
distinctly spoken of. Again, when ^' dividing the Sub- 
stance " is alluded to, the heresy of Arius is specially 
condemned and guarded against, who held that the Son 
and the Spirit were of a different substance from the 
Father, only bearing a resemblance to the Divine na- 
ture ; in fact, a higher order of creatures : thus boldly 
and dangerously, though insidiously, undermining all 
those passages of Scripture in which the Son and the 
Holy Spirit are spoken of as true and very God, and, 
in fact, neutralizing and subverting the whole plan of 
salvation. 2 

To return to the Creed. By the term '^ Catholick 
Faith/' we mean that which has been generally held by 

* See Appendix D. 2 gee Appendix E. 



80 EQUALITY OF DIVINE PERSONS IN THE TRINITY. 

the Church of Christ in all ages. This " Faith, except 
every one do keep whole and undefiled, without doubt 
he shall perish everlastingly :" for " whosoever/' saith 
St. John, " transgresseth and abideth not in the doc- 
trine of Christ, hath not God ;" i and we are strictly 
forbidden either to add to God's words, or to take away 
anything from them ;2 while we also read of some, who 
being " unlearned and unstable, wrest the Scriptures to 
their own destruction.''^ The word " person," which 
some have objected to, is a Scripture term, and is here 
used to distinguish the separate subsistences in the 
Divine Essence.^ As when the Son of God is called 
*^ the image of His Father's person," a distinction is 
evidently made between the two, both of whom are 
God, and one the " image " of the other. 5 The distinc- 
tion of three persons in the One God, is fully proved by 
the very form of Baptism, prescribed by our Blessed 
Lord himself, " in the name (one name) of the Father, 
and of the Son, and of the Holy Ghost :" ^ as well as in 
many other passages of Holy Scripture J The Unit^ 
of the Godhead, however, must never be lost sight of, 
attested as it is both by reason and Scripture, and the 
very groundwork of Christianity. 8 Yet, in this Divine 
Unity, Revelation has made known to us the existence 
of Three Persons of equal glory, and co -eternal dura- 
tion : and this stupendous mystery, which is, indeed, 
above the grasp of reason, but not contrary to its en- 
lightened dictates, is equally important to be believed 
as, the doctrine of the Unity of God ; being peculiarly 
the foundation of our faith, and inwrought into the 



1 2 John 9. 2 Deut. iv. 2. Rev. xxii. 18, 19. 3 2 Peter iii. 16. 

* "What I denominate a Person, is a subsistence in the Divine Essence, 

which is related to the others, and yet is distinguished from them by a 

certain incommunicable property." — Calvin's Institutes, translated by 

Allen, B. i. c. xiii. 6. 5 Heb. i. 3. 2 Cor. iv. 6, Marg. ii. 10. 

6 Matt, xxviii. 19. 

7 2 Cor. xiii. 14. 1 Peter i. 2. Isaiah xlii. 1. Matt. iii. 16, 17. John 
XV. 26; xvi. 15. Gal. iv, 6. Eph. ii. 18, &c. (fee. Comp. also Gen. i. 
26 ; iii. 28, &c. 8 Deut. vi. 4. Gal. iii . 20. 



EQUALITY OF DIVINE PERSONS IN THE TRINITY. 81 

very substance of its essential doctrines, so as to be in- 
separably connected with them.^ The whole of the 
Gospel goes, directly or indirectly, to prove that " such 
as the Father is, such is the Son, and such the Holy 
Ghost. "2 Of each of these Three Persons, the Scripture 
testifies that they are " uncreated,'^ being all employed 
in the work of creation, and consequently existing be- 
fore all creatures. It also declares, that they are all 
"■ incomprehensible," by which word is meant, that they 
are immeasurably great and glorious ; or, to use a more 

1 John V. 17, 18 ; xiv. 9, 10. Compare Isaiah vi. 1 — 3, with John xii. 
40,41. Acts xxviii. 25, 26. See also Phil. ii. 5, 6. J\ctsv3 4. 

2 The following table presents a synopsis of the proof of that part of 
the Creed which refers to the Trinity : — 



Titles end Attributes of 


the Father, 


th" Son, 


the Holy Ghost. 


God. (Elohim) 
Beos. 


Deut. iv. 3o. 


Acts XX. 28. 
1 Tim. iii 16. 


Acts V. 3. 4. 

1 Cor. iii. 16. 

vi. 19. 


LoBD. (Jehovah) 


Exod. vi. 2. 


Jer. xxiii. 6. 
Acts X. 36. 


2 Cor. iii. 17. 

Comp. Numb. 

vi. 26. with 

2 Cor. xiii. 14. 


" Uncreated," or 
Creator. 


Gen. i. 1. 


John i. 1—3. 
Col. i. 16, 17. 


Gen. i. 2. 
Job xxxiii. 4. 


" Incomprehensible/' 
or Iniinite. 


Job xi. 7—9. 
Ps. cxxxix. 


Eph. iii. 8, 

18, 19. 
Col. i. 19 ; 
ii. 9. 


Ps. cxxxix. 7. 
1 Cor. ii. 10,11. 


" Eternal." 


Ps. xc. 2. 


Rev. i. 17 ; 

xxii. 13. 
Heb. i. 10— 

12. 


Heb. ix. 14. 


'' Almighty " 


Gen. xvii, 1. 


Rev. i. 8. 


Job xxxiii. 4. 


"Truth," "Life," 
" Quickening," 
" Sanctifying." 

1 


John vii. 28. 
Deut.xxx.20 
John V. 21. 
Jude 1. 


John xiv. 6. 
Rev. iii. 7. 
John V. 26. 
Col. iii. 4. 
John V. 21. 
Heb. ii. 11. 


John xiv. 17. 
1 John V. 6. 
Rom. viii. 2, 

10, 11. 
1 Pet. iii. 18. 
Rom. XV. 16. 



82 THE TRINITY IN UNITY TO BE WORSHIPPED. 

common term, " infinite."^ It tells us tliey are ''^ eternal/'' 
without beginning, and without end ; and ascribes to 
each of them the Divine attribute of " Omnipotence," a& 
well as the same incommunicable titles of the supreme 
"God " and "Lord," or "Jehovah ;"2 while yet there 
is but "one God," B and "one Lord."4 Although the 
Son is said to be " begotten of the Father ;" ^ and the 
Spirit to '^^ proceed" from the Father and the Son ; ^ 
(whence He is called the " Spirit of Christ ;")7 yet " in 
this Trinity none is afore, or after other ;" i.e. in point 
of time, not in the order of our conceptions ; " none i& 
greater or less than another," in respect of His God- 
head : " but the whole three Persons are co-eternal to- 
gether and co-equaL" 

But, as was observed before, though each Article of 
this Creed be capable of Scripture proof, when it is 
added, " He that will be saved, must thus think of the 
Trinity ;" — reference is made not to all the particulars 
of the above explanation of the doctrine, but to the 
fundamental Article that " the Unity in Trinity, and 
the Trinity in Unity is to be worshipped ;" i. e. " as in 
ail acts of faith we are to believe in each Person,'' and 
in the one God, " so in all acts of worship we are to 
adore each, never considering one, even while addressed 
distinctly, as separated or separable from the other two."^ 

The latter half of the Creed is chiefly occupied with 
the full and scriptural statement of the doctrine of our 
Blessed Lord's "' IncarnatioD^" or taking our nature into 
union with the Divine nature, as St. John declares, " The 
Word was made flesh and dwelt among us :"9 or, to use 
the language of the Creed, " the right Faith is, that we 
believe and confess, that our Lord Jesus Christ, the Son 
of God, is God and Man."^° The necessity of this Faith 



1 The original is " immensus." ^ See Table, 

3Deut. iv. 35. Eph. iv. 6. 4Deut,vi.4. Eph.,iv.5, 

5 John i. 18. 6 John xv. 26- ? 1 Peter i. 11. 

8 Archbishop Seeker. 9 John i, 14. 

10 Rom. i. 3, 4. 1 John iv. 3 ; v. 20. 



THE UNTON OF THE TWO NATURES. 83 

to salvation will appear^ not only from the plain state- 
ments of Scripture to that effect,^ but also from the 
close connection of both these precious truths w^ith the 
whole plan of salvation ; so that it has been well said, 
" If he is not God, there is no covenant of Redemption ; 
if he is not man, the satisfaction on the cross is a delu- 
sion. "2 That he is " God, of the substance of the Father, 
begotten before the worlds," is proved by texts already 
adduced, and in numberless passages of Scripture, is 
either expressly declared, or clearly implied : s that he 
is also "man, of the substance of his mother," is plain 
from the Gospel narrative of His birth " in the world :"4 
as well as from the first promise, in which He Avas 
styled " the seed of the woman." 5 The whole concur- 
rent testimony of Scripture proves that He is " perfect 
God, and perfect man ;"6 and that His human nature, 
like our own, consists of " a reasonable soul, and human 
flesh.'''' That He is "equal to the Father as respects 
His Godhead," 8 and yet " inferior to the Father as re- 
spects His manhood. "9 The assertion, that " He is not 
two, but one Christ," would seem almost superfluous, 
if we did not know that a numerous body of ancient 
Christians, dissenting from the orthodox faith, w^ere 
charged with maintaining this strange opinion. ^^ The 
same account must be given of the two following arti- 
cles, which, though not without difliculty, seem needful 
to the completeness of Scripture doctrine, and perfectly 
consistent with its teaching. " One, not by conversion 
of the Godhead into flesh, but by taking of the man- 
hood into God. One altogether ; not by confusion of 
Substance,^- but by "Unity of Person."^^ which is ex- 
plained by the illustration which follows ; '^ For as the 

1 John iii. 36. Rom. x. 10. 1 John ii. 23. 2 Dean Vincent. 

3 John iii. 16 ; xvii. 5, 24. Rom. viii. 3, 32. Gal, iv. 4. Col. i. 17. 

4 Luke i. 31 ; ii. 6, 7. 5 Gen. iii. 6, 7. ^ Col. ii. 9. Heb. ii. 17. 

7 Matt. xxvi. 38. Luke ii 52 ; xxiv. 39. See Appendix F. 

8 Phil. ii. 6. John v. 23 ; x. 30. 9 John xiv. 28. Phil. ii. 7. 

10 The Nestorians. n Heb. ii. 14, 16. 12 gee Appendix G. 

13 Matt. 1. 23. Rom. ix. 5. 

G 2 



84 THE LAST JUDGMENT. 

reasonable soul and flesh is one man, so God and Man 
is one Christ :" that is, as the soul does not lose its 
nature, and become material by its union with the 
body, nor the body lose its nature, and become spiritual, 
by its union with the soul, but both remain un- 
changed, though indissolubly and mysteriously united : 
so by the union of the Divine and Human natures in 
Christ, the}'- are not made one nature by " confusion of 
substances ;" — the Divine nature does not become finite 
or limited by the imperfections of that human taber- 
nacle in which it dwells,^ nor the human nature be- 
come infinite like the Deity with which it is united, 
but each nature still retains its own properties while 
joined together in the one person of the God-man, 
Christ Jesus.2 

In the words, " Who suffered for our salvation," we 
have a simple, clear, and comprehensive statement of 
the doctrine of the Atonement ; ^ — a doctrine which, 
essential as it is to the Catholic, or Christian faith, has, 
(such is the blindness of human reason,) been, of late 
years, boldly denied by many who would be considered 
rational Christians. 

The remainder of this Creed is taken up with truths, 
which, as they are not so usually controverted among 
Christians, require no comment. It concludes with an 
explicit and solemn statement respecting the last judg- 
ment. " At whose coming all men shall rise again with 
their bodies, and shall give account for their own works. 
And they that have done good shall go into life ever- 
lasting, and they that have done evil into everlasting 
fire.*' This is the plain language of Scripture,^ and 
cannot be got over by any sophistry or evasion. And 
it teaches us an important practical lesson ; namely, 
that whatever excuse may be made for those who are 
ignorant of the truths of the Gospel, and so fall into 

1 John i. 14. ecTKTjyao'ev from crKr}P7j, " a tabernacle." 
2 See Appendix H. 
3 Isaiah liii. 5, 6, 11, 12. Rom, iv. 25 ; v. 6. 1 Cor. i. 18. 2 Cor. v, 21. 
1 Peter iii. 18, &c. 4 John v. 28, 29. 2 Cor. . 10. Matt. xxv. 46. 



PRACTICAL CHARACTER. 85 

error througli want of instruction ; or for those who 
reject these important doctrines above stated, through 
unavoidable mistake or inability to comprehend them :^ 
yet we are sure God is a just judge to punish all who 
wilfully reject His revealed will ; whether it be that 
" all men should honour the Son even as they honour 
the Father ;"2 or that knowing His commandments, 
they should show forth the purity of their faith by the 
holiness of their lives.^ An orthodox Creed, be it ever 
remembered, will be of no avail to us, without a living 
faith in our hearts, a faith which " worketh by love,"^ 
and influences every action of our lives. " If we know 
these things, happy are we if we do them."5 

In conclusion, we may remark that this Creed, with 
whatever difficulties it may be encumbered, (and that 
it does require close attention and diligent study cannot 
be denied ;) yet contains such a mass of Scripture truth, 
so solid, and well wrought out of the mine of Inspira- 
tion, that our Church does well to place it often before 
her members ; at least once every month, where the holy 
days are duly observed, and four times a year, on the 
principal festivals : in order that all her children may 
be well acquainted with its contents, and may be armed 
against the inroads of error and false teaching, whether 
arising from the treachery of pretended friends, or the 
assaults of open enemies. For what would the Gospel 
become if the grand doctrines of the Trinity, and the 
Incarnation of the Son of God were removed out of it ? 
A mere skeleton ; — nay, not so much as a skeleton : — 
like one, indeed, in its general aspect of death, coldness, 
and uselessness, a parcel of dry bones ; but without its 
harmony, consistency, unity, and design ; a disjointed 
mass of loose, unconnected, and ineffectual statements 
of doctrine and duty. Only consider the one point of 
Christ's Divinity, how it enters into every part of the 
Gospel, as its very life and soul ; — the Atonement, the 

1 See Appendix I. 2 John v. 23. s James ii. 18. See 14—26. 

* Gal. V. 6. 5 John xiii. 17. 



86 CONCLUDING ANATHEMA. 

Resurrection, the Intercession, the Judgment of Clirist. 
Look again at the Divinity of the Holy Ghost. What 
would the doctrines of Regeneration, Sanctiiication, 
Faith, Prayer, the Sacraments, and Communion with 
God in the daily walk of a believer, — be without it ? 
Consider also the offices of the Spirit, as a Teacher, i 
Comforter,^ and Intercessor f how could He sustain 
them effectually, if He were not a Divine Person ? 
Look again at the offices of Christ. As a Prophet, a 
Priest, and a King ; — what could He do for us in any 
of these characters if He were not both God and man 
in one Person ? In vain, then, do the enemies of the 
Gospel tell us that these are doubtful questions, mere 
strife of words, unprofitable speculations, and so forth, 
and insist upon it that 

" He can't be wrong wbose life is in the right," 4 

On the other hand, we maintain that his " life " can- 
not be wholly " right," whose " faith" is radically un- 
sound. If these truths are plainly taught in God's un- 
erring word, "Who art thou," we would say, "that 
repliest against God V'^ — Nor can we hesitate, in this 
view of the case, to give our "Amen," our hearty as- 
sent to the concluding Article of this Creed ; leaving 
individuals to the secret judgment of God, and dealing 
only with their avowed sentiments, errors, and heretical 
opinions ; " This is the Catholick Faith, which except 
a man believe faithfully, he cannot be saved :"<5 believe, 
that is, in all the fundamental articles contained in it, 
with all his heart, and mind, and soul ; giving, as in the 
closing Doxology, " Glory to the Father, and to the 
Son, and to the Holy Ghost ; as it was in the beginning, 
is now, and ever shall be, world without end. Amen !" 

1 John xiv. 26 ; xvi. 13. 1 Cor. ii. 10. 1 John ii. 20, 27. 

2 John xiv. 16, 26. 3 Rom, viii. 26. 4 pope. 

5 Rom. ix. 20. 6 Heb. xi. 6. See Appendix K. 



APPENDIX. 



" What is commonly called the Athanasian Creed was in ase 
in the Church of England before the year 799, {i. e. nearly a 
century and a half before it was received in the Church of 
Rome. So groundless is the opinion of those who would re- 
present the retention of this Creed as a remnant of Popery,) 
when we find it quoted by Denebert, Bishop of Worcester, and 
it was retained at the Reformation, because it was found to 
embody the doctrine always held by the Catholic Church. It 
would be difficult to ascertain what was the tradition univer- 
sally received in all the various branches of the Church in 
different parts of the world now, and it was impossible to do 
so at the Reformation ; but it was not difficult at the time 
when this Canticle or Creed was composed, that is to say, 
certainly not later than the year 430." — Dr. Hook on * The 
Use of the Athanasian Creed* Dr. Waterland supposes it to 
have been composed by Hilary, Archbishop of Aries, about 
that date.i 



**The doctrine of the Trinity, as it is here proposed, has 
been the doctrine of the Gospel ; the doctrine of the primitive 
Church ; the doctrine of almost everything that can be called. 
a Church in all ages : in the Greek and Roman Church, it 
survived in the midst of all the corruptions that arose : upon 

1 It was anciently called the Psalm " QvAcwnoue" from the first word 
an the L&tin.— Palmer. 



«« APPENDIX, 

the Reformation there was not a Protestant Church, but what 
received it in its fullest extent : Luther, Calvin, Beza, and all 
the wisest and best Reformers, acknowledged the Athanasian 
Creed, and made it their profession of faith : the Puritans in 
oar own country, the parent stock of all our modern dissen- 
ters, embraced it as readily as the Church of England herself." 
— Archbishop Seeker, 



C. 



" Heretics rail at the word person^ and some morose and 
obstinate men clamorously refuse to admit a name of human 
invention. It were better, say they, to restrain not only our 
thoughts, but our expressions also, within the limits of the 
Scripture, than to introduce exotic words, which may gene- 
rate future dissensions and disputes. If they call every word 
exotic, which cannot be found in the Scripture in so many 
syllables, they impose on us a law which is very unreasonable, 
and which condemns all interpretation, but what is composed 
of detached texts of Scripture connected together. But what 
forbids our expressing, in plainer words, those things which, 
in the Scriptures, are, to our understanding, intricate and ob- 
scure, provided our expressions religiously and faithfully convey 
the true sense of the Scripture, and are used with modest 
caution, and not without sufficient occasion? Of this, examples 
sufficiently numerous are not wanting. But, when it shall 
have been proved, that the Church was absolutely necessitated 
to use the terms Trinity and Persons, if any one then censures 
the novelty of the words, may he not be justly considered as 
offended at the light of the truth ? as having no other cause of 
censure, but that the truth is explained and elucidated. 

" But such verbal novelty (if it must have this appellation) 
is principally used, when the truth is to be asserted in opposi- 
tion to malicious cavillers, who elude it by crafty evasions. 
Thus the ancients, pestered with various controversies against 
erroneous dogmas, were constrained to express their senti- 



APPENDIX. 89 

ments with the utmost perspicuity, that they might leave no 
subterfuges to the impious, who availed themselves of obscure 
expressions, for the concealment of their errors. Unable to 
resist the clear testimonies of the Scriptures, Arius confessed 
Christ to be God, and the Son of God: and, as though this 
were all that was necessary, he pretended to agree with the 
Church at large. But, at the same time, he continued to 
maintain, that Christ was created, and had a beginning like 
other creatures. To draw the versatile subtlety of this man 
from its concealment, the ancient fathers proceeded further, 
and declared Christ to be the eternal Son of the Father, and 
consuhstantial with the Father. Here impiety openly disco- 
vered itself, when the Arians began to hate and execrate the 
name ofxoovcnos (consuhstantial). Who can dare to censure 
those good men, as quarrelsome and contentious, for having 
disturbed the peace of the Church on account of one little 
word ? That little word distinguished Christians, who held 
the pure faith, from sacrilegious Arians. Afterwards arose 
Sabellius, who considered the names of Father, Son, and Holy 
Spirit, as little more than empty sounds; arguing, that they 
were not used on account of any real distinction, but were 
different attributes of God. Thus he came to another conclu- 
sion, that the Father is the Son, and that the Holy Spirit is 
the Father, without any order or distinction. To defend them- 
selves against his intricate subtleties, by the plain and simple 
truth, the good doctors of that age afHrmed, that they truly 
subsisted in the one God ; or, what is the same, that, in the 
unity of God, there subsisted a trinity of Persons. 

"If then, the words have not been rashly invented, we should 
beware, lest we be convicted of fastidious temerity in reject- 
ing them. I could wish them indeed to be buried in oblivion, 
provided this faith were universally received, that the Father, 
Son, and Holy Spirit are the one God, and that nevertheless 
the Son is not the Father, nor the Spirit the Son, but 
that they are distinguished from each other by some peculiar 
property." — Calvin's Institutes by Allen, B. i. c. xiii. 3 — 5. 
Vol. i. p. 130—133. 



90 APPENDIX. 



D. 



"As to the matter of it, (the Athanasian Creed) it doth very 
fully and particularly condemn all the heresies that were of 
old in the time of this great bulwark of the Catholick Faith ; 
forbidding us to confound the persons of the Trinity with Sa- 
bellius, or to divide the substance with Arius and Eunomius: 
it shows us against Arius and Macedonius, that both the Son 
is God, and the Holy Ghost is God : it confesses Christ to be 
God, of the substance of his Father, against Samosatenus, and 
Photinus ; and man, of the substance of his mother, against 
ApoUinaris; yet he is not, as Nestorius dreamed, two, but one 
Christ ; not by confusion of substance, as Eutyches held, but 
by unity of person ; so that this Creed is the quintessence of 
ancient orthodox divinity."— -Dean Comber, 



E. 



The grand purpose of this Creed is well expressed by St. 
Chrysostom, in the following passage; — "Great danger is 
there indeed of deviation. The truth lies in a strait and nar- 
row path, between two steep precipices; and there is reason 
to fear, iest, while we are aiming a blow against the one 
sort of heretics, we ourselves be wounded by the other. For 
if we assert the Unity of the Godhead, immediately Sabellius 
draws that expression to his own impious sense. Again, if we 
make a distinction, and say the Father is one, the Son an- 
other, the Holy Ghost another, Arius is ready to wrest that 
distinction of persons into a difference of substance. And it 
equally concerns us, to avoid the impious confusion of the one, 
and the mad diversity of the other ; by confessing the God- 
head of the Father, Son, and Holy Ghost, to be all one, and by 
adding thereto a Trinity of Persons ; for thus we shall fortify 
ourselves against the assaults of both."— i>e Sacerdotio, Lib, 
iv. § 4. 



APPENDIX. 91 



*' Arius taught that Christ had nothing of man but the 
flesh, and with that the word was joined. ApoUinaris distin- 
guished between the soul and the mind ^vxr), and the vovs; 
and acknowledged that Christ assumed the body and the soul, 
or ^vxri of man ; but not the mind or spirit, or the vovs ; 
but the Word itself was in the place of that.'' — Bp, Pearson 
on the Creed. 



" The Eutychians thought that the human nature of Christ 
was absorbed and wholly turned into the Divinity, so that by 
that transubstantiation the human nature had no longer 
place." — Ibid. 

'* There are but four things which concur to make complete 
the whole state of our Lord Jesus Christ; his Deity, his man- 
hood, the conjunction of both, and the distinction of one from 
the other being joined in one. Four principal heresies there 
are which have in those things withstood the truth ; Arians^ 
by bending themselves against the Deity of Christ ; Apollina- 
rians, by maiming and misinterpreting that which belongeth 
to his human nature ; Nestorians, by rending Christ asunder, 
and dividing him into two persons ; the followers of Euty- 
ches, by confounding in his person those natures which they 
should distinguish. Against these there have been four most 
famous ancient General Councils ; the Council of Nice, to de- 
fine against Arians ; (a.d. 325) — against Apollinarians, the 
Council of Constantinople ; (a.d. 381)— the Council of Ephe- 
sus against Nestorians ; — (a.d. 431) — against Eutychians, the 
Chalcedon Council (a.d. 451). In four words, a\r]dcas, reAews, 
a8mtp6Tws, affvyx^rcos, truly y perfecthj, indivisibly, distinctly ; 
the first, applied to his being God ; and the second, to his being 
man ; the third, to his being of both one ; and the fourth, to 



02 APPENDIX. 

his still continuing in that one both ; we may fully, by way of 
abridgment, comprise whatsoever antiquity hath at large han- 
dled, either in declaration of Christian belief, or in refutation 
of the aforesaid heresies. "Within the compass of which four 
heads, I may truly affirm, that all heresies which touch but 
the person of Jesus Christ may be, with great facility, brought 
to confine themselves." — Hooker's Eccl. Pol. \. 54 (10). 



H. 



** As each of us is one man, not at all by blending the soul 
and body into one substance, for they are still distinct, but 
* altogether,' by a mysterious union of the two ; so He is 
one Christ, not at all by blending the Divine and Human na- 
ture into one substance, but * altogether,' entirely and solely, 
by an union of them, yet more mysterious than the former." 
— Abp. Seeker. 



I. 



" When the Creed says, that ' whosoever will be saved, be- 
fore all things it is necessary that he hold the Catholick faith ;' 
it doth not mean, that true faith is more * necessary ' than 
right practice ; but that naturally it precedes it, and is to be 
first learnt in order to it. The intention, therefore, of the 
Creed, as well as of our Lord in the Gospel,^ is only to say, 
that whoever rejects the doctrine of it, from presumptuous 
self-opinion, or wilful neghgence ; and doth not afterwards 
repent of these faults : particularly, if he is made sensible of 
them ; or if not, at least in general, amongst his unknown 
sins ; the case of such a one is desperate. But if want of in- 
formation, weakness of apprehension, or even excusable wrong- 
ness of disposition, should make him doubt or disbelieve any 
or the main part of this Creed ; nay, which is vastly a worse 
1 Mark xyi. 16. 



APPENDIX. 93 

case, the whole revelation of Christianity ; though we pass 
judgment on his errors without reserve; and, in general, on 
all who maintain them ; yet personally and singly we presume 
not to judge of his condition in the next world; * To his own 
Master he standeth or falJeth.' "^ — Abp, Seeker. 



K. 



" A man is not condemned merely for unbelief, as if want 
of faith were a greater sin than any other." It is so, indeed, 
in some respects, as our Blessed Lord teaches, (John xvi. 9, 
and iii. 1 8) ; but this is not an arbitrary measure : on the con- 
trary, it is a necessary condition of man's fallen state. " The 
Church and Scripture address themselves to man as a being 
already condemned, and carrying in him the seeds of death, 
temporal and eternal. To such a being they point out the way 
to escape. But if he will not believe the Scripture and the 
Church, he will not apply to those means. He remains, there- 
fore, in his original condemned state, a creature sinful and 
condemned, and thus, under ordinary circumstances, he cannot 
be saved." — Dr. Hook on the Use of the Creed, p. 25. 

1 Rom. xiv. 4. 



CHAPTER V. 

THE LITANY, 

The use of a " Litany," or " general supplication," has 
prevailed in the Church from the earliest ages.^ Origi- 
nally intended for seasons of special calamity, it grew 
up into a regular form of puhlic worship, and, as such, 
was adopted by our Reformers ; not indeed, as now is 
usual, to be added to the Morning Prayer, but designed 
to be used on Sundays, Wednesdays, and Fridays, at 
some intermediate time between the Morning and Even- 
ing services.^ 

Whether we consider the spirituality, variety, or 
comprehensiveness of its petitions, the Litany must be 
allowed to stand in " the very first rank of uninspired 
compositions." 3 Where, indeed, can a prayer be found, 
all things considered, like this 1 Rich in scriptural 
allusion, deep in religious truth, full of Divine unction 
and power ; earnest, impassioned, and importunate ; 
yet chastised, simple, and modest in its language ; and 
beautifully combining filial confidence with reverential 
awe ; this unrivalled form of prayer has ever been dear 
to the hearts of pious Churchmen,^ whose earliest asso- 



1 See Hooker's Ecc. Pol. v. 41. The Litany of Gregory the Great, from 
which ours is principally drawn, is about 1250 years old. The Latin 
Litanies are full of Invocation of Saints ; and have been so ever since the 
eighth century. — Palmer. 2 See Appendix A. 3 R. Hall. 

4 When George Herbert on his death-bed, was asked by a Clergyman, 
whom he requested to pray with him, " What prayers he should offer up 
with him?" His answer was, " O, sir, the prayers of my mother, the 
Church of England : no other prayers are equal to them. But at this 



THE INVOCATION. 95 

ciations of sacredness have gathered around it, and who 
have here found a response to every awakened feeling, 
and an echo to every longing desire of their prayerful 
souls. 

The Litany may he regarded as consisting of four 
parts, — Invocation, Deprecation, Intercession, and Sup- 
plication. In the first, we address the Three Persons 
of the Blessed Trinity separately and together. This 
method has no exact model in the Scriptures, but is no 
more than a practical application of the doctrine of the 
Athanasian Creed, which w^e have already proved to be 
scriptural : and, although we are taught generally to 
address our prayers to the Father, through the Son, 
and by the Holy Spirit ;^ yet w^e are not without many 
instances in the Word of God, of acts of worship ad- 
dressed to God the Son,2 and some also to God the Holy 
Ghost.3 Besides, as we are here addressing God as 
"miserable sinners," and imploring the Divine mercy 
in that character, there is a peculiar appropriateness in 
this solemn application to each person separately ; in- 
asmuch as we have not only sinned against our 
" Heavenly Father's " laws, but have slighted our Re- 
deemer's" love,^ and " grieved" if not " done despite to 
the Spirit of grace." ^ 

time, I beg of you to pray only the Litany, for I am weak and faint."— 
Life by I. Walton. 

The follower of Jesus will not disdain the testimony of one of his 
" little ones," in addition to that of the illustrious Herbert ; and will ob- 
serve in the child of seven years old, the same simplicity of mind, and 
soundness of spiritual judgment which distinguished that truly Christian 
poet. "I do love," said she, "the service of the Church; no prayers 
express my heart so well." This was with special reference to that pe- 
tition in the Litany, " Have mercy on us, miserable sinners," which she 
remarked, " particularly suited her." — Memoir of Louisa W. Mortlock, 
by her father. London : 1837. 

1 John xiv. 6 ; xvi. 23, 24. Rom. v. 2 ; viii. 15, 26. Gal. iv. 6o Eph. 
ii. 18. Heb. iv. 15, 16 ; x. 19, 20. 

2 John XX. 28. Comp. v. 23. Acts vii. 59, 60 ; ix. 14. 1 Cor. i. 2. 
2 Cor. xii. 8, 9. 

3 Ezek. xxxvii. 9. Rev. i. 4, 5. On Prayer to the Holy Spirit, see some 
valuable practical remarks in Mary Jane Graham's Memoir, by the Rev. 
C. Bridges, pp. 140—151. ^ Heb. vi. 6 ; x, 29. 

5 Eph. iv. 30. Heb. x. 29. 



96 DEPRECATION. 

Then follows the second part of the Litany, which 
consists of Deirrecation, or prayer for deliverance from 
evil. Each petition, along with the following response, 
forms a separate prayer, in which we are called upon 
to join. The first, " Remember not, Lord, our offences," 
&c. in Scriptural language,^ earnestly pleads for God's 
merc}^, (on the ground of His Redeeming love,) and ex- 
emption from his just displeasure. This is followed by 
a variety of petitions against all manner of evil whether 
temporal or spiritual. " The crafts and assaults of the 
devil," " all blindness of heart ; pride, vain-glory, and 
hypocrisy ; envy, hatred, and malice, all uncharitable- 
ness, 2 &c. &c." Such are a few of the soul's dangers 
here deprecated. Nor is the safety of the body over- 
looked, nor are the interests of our fellow-creatures for- 
gotten. We pra}^ also to be delivered " from lightning 
and tempest, from plague, pestilence, and famine ; from 
battle and murder, and sudden death ; from all sedition, 
privy conspiracy, and rebellion ; ^ from all false doc- 
trine, &c. &c. :" where again we return to spiritual 
dangers, arising from and connected with outward dis- 
ordei^ ; " heresy, and schism, hardness of heart, and 
contempt of God's word and commandment." These 
evils, we may observe, it was never more needful to 
watch and pray against than in the present day. 

1 Psalm Ixxix. 5, 8. Marg. Joel ii. 17. From that dmnely appointed 
Litany, where ^' the Priests, the ministers of the Lord," were commanded 
to " weep between the porch and the altar." In allusion to which, our 
Litany was anciently enjoined to be " said in the midst of the Church, at 
alow desk, called the ' FalVd-stool,'" (Wheatly) as is still done in 
Cathedrals, 

2 It is instructive to notice the order and connection in this petition : 
" blindness of heart,'' and ignorance of ourselves, leading to "pride, vain- 
glory, and hypocrisy;" and these, again, breaking out into " envy, hatred, 
malice, and uncharitableness." 

3 In Edward the Sixth's Prayer-books, this suffrage was as follows :— 
" From all sedition and privy conspiracy, from the tyranny of the Bishop 
of Rome and all his detestable enormities, from all false doctrine and 
heresy, from hardness of heart," (fee. The petition against Po-pery was 
dropped in Queen Elizabeth's reign ; those against " rebellion" and 
" schism" were added after the Restoration. 



" DEADLY SIN." — " SUDDEN DEATH." 97 

When we pray to be delivered " from deadly sin," it 
is not meant that some sins are venial^ or comparatively 
trifling and excusable, as the Church of Rome falsely 
teaches ; but that some offences are of a more heinous 
and soul-destroying nature than others, and, as such, 
peculiarly " deadly T'^ We may add, that every species 
of gross licentiousness seems to be marked out by Scrip- 
ture as especially of this character.^ 

Some have objected to the petition against '^ sudden 
death," on the ground, that to the true Christian " to 
die is gain." 3 But, it must be borne in mind, that, 
however much we may " desire to depart and be with 
Christ,"^ which, to the real believer, is an event de- 
voutly to be wished for in God's good time ; — yet, in 
general, nature shrinks from a sudden separation, and 
we must be conscious that much remains to be done, 
both for ourselves and others ; so that we may well adopt 
the prayer of the Psalmist, as applicable, though not 
exclusively or primarily, to this occasion ; — " my God, 
take me not away in the midst of my days;"5 — remove 
me not before the work of grace is complete in my soul, 
and without giving me an opportunity of glorifying thee 
in a dying hour ; or by any awful stroke of sudden judg- 
ment, such as my sins may justly call down upon me.^ 

As we draw towards the close of this second part of 
the Litany, we address ourselves immediately to Christ. 
" By the mystery of thy holy Incarnation, &c." The 
fervour of the Deprecation swells and deepens as we 

1 " We mean not to deny, that the just ' wages of ' every ' sin is 
death; ' (Rom. vi. 23, Comp. Gen. ii. 17. Ezek. xviii. 4.) though there 
are, as we learn from St. John, ' sins not unto death,' (1 John v. 16, 17) 
that is, comparatively ; but only to pray against the peculiarly deadly 
with peculiar earnestness." — (Archbishop Seeker on Litany.) Others 
consider it to refer to " sin finished" in the ouhcard act, " which," as St. 
•James says, " bringeth forth deoih" See Rev. J. Bickersteth's " Guide to 
the Litany," pp. 34—36. (James i. 15.) See also Bp, Burnet on Art. XVL 
who considers them opposed to sins of infirmity.. 

2 1 Sam. ii. 17. Psalm xix. 13. 1 Cor. vi. 9, 10, 18. 

3 Phil. i. 21. 4 Phil. i. 23. 5 Psalm cii. 24. 

6 2 Sam. vi. 7. See Hooker, Ecc. Pol. v. 46. 



98 INTERCESSION. 

advance. Can anything surpass the earnest simplicity, 
powerful energy, touching beauty, and devout spiritu- 
ality of those thrilling words, — " By thine Agony and 
Bloody Sweat, by thy Cross and Passion ; by thy pre- 
cious Death and Burial ; by thy glorious Resurrection 
and Ascension ; and by the coming of the Holy Ghost, 
Good Lord, deliver us. In all time of our tribulation ; 
in all time of our wealth ; in the hour of death, and in 
the day of judgment. Good Lord, deliver us 1" Many 
are ready to seek God in a " time of tribulation ;"^ but 
few, comparatively, consider the dangers and tempta- 
tions of a " time of wealth" and prosperity. Yet, then 
it is that w^e are peculiarly in need of Divine protection 
and guidance. When " Jeshurun," (the upright one,) 
" waxed fat, he kicked. Then he forsook God which 
made him, and lightly esteemed the Rock of his salva- 
tion. "^ We pray, therefore, that we may so live, as 
not to be afraid to die. That our '^ latter end " may be 
with " the righteous," 3 and we may " find mercy of the 
Lord in that awful day of judgment."^ 

We now come to the third division of the Litany, as 
above stated, " Intercession ;" ^ nor can we help observ- 
ing how large, full, and comprehensive is the summary 
here afforded us. ! for a large heart to meet the de- 
mand thus made upon our Christian sympathy and be- 
ne volence.^ We want the spirit of that great and glo- 
rious Intercessor, our compassionate High Priest, who 
" can be touched with the feeling of our infirmities," ''' 
to enter with full and sustained energy of mind, and 
devotion of soul, into the wide field of intercessory 
prayer thus opened before us. Well, then, does the 
Church here direct our eyes to Him, our Pattern and 
Example, as well as our Patron and Advocate, who is 
'^able to save to the uttermost, seeing He ever liveth 
making intercession for us." ^ 

1 Tsaiat xxvi. 16.^- Jiosea v. 15. 2 Deut. xxxii. 15. 

s Numb, xxiii. l^is^ I IS ■* 2 Tim. i. 18. 5 i Tim. ii. 1. 

€ 2€or. vi. ll.v iCqa ES <:^7 Heb. iy. .15. - . » Heb. vii. 25. 



INTERCESSION. -W 

Confessing our guilt and unworthiness as " sinners," 
we proceed to supplicate Him in behalf of His " holy 
Church universal," that it may he '^ ruled in the right 
way," the way of sound doctrine, scriptural discipline, 
and holy living. From this general head we advance 
to particulars. According to Apostolic precept,^ we 
first pray for our Sovereign^ that he or she may be 
" orthodox, pious, and prosperous ;" 2 and that the 
Royal family may share in the Divine protection and 
favour. We pray also that the ministers of religion 
may be enlightened, faithful, and zealous instructors of 
the people ; both by precept and example, setting forth 
the truth of God's Holy Word in a lively and edify- 
ing manner.^ For the nobility, magistrates, and *^ all 
that are in authority ; that we may lead a quiet and 
peaceable life in all godliness and honesty." "^ For " all 
the people " of the land, and specially for God^s children 
dispersed among them, of whatever order or rank in 
society they may be found. In short, we pray for all 
nations, that ^' nnity, peace, and concord " may bind 
together the whole human family in brotherly love, 
and the fellowship of the Gospel of Christ. 

Having offered up these prayers for others, we next 
include ourselves ; and implore the Divine goodness to 
" give tcs a heart to love and fear God, and diligently 
to live after His commandments :" for godly fear can- 
not fail to lead to all holy obedience. ^ We pray also 
for a general " increase of grace, " by the fuller out- 
pouring of the Holy Spirit,^ producing a revival of true 
religion, and manifested by an increased attention to 
the Word,'? "receiving it with pure afFection,^ and 
bringing forth the fruits of the Spirit." 9 ^e are next 

1 1 Tim. ii. 2. 2 Wheatly. 

3 Instead of the words " Priests and Deacons," all our Prayer-Books, 
before the last Review, had '• Pastors and Ministers of the Church." The 
Scotch Liturgy, for " Priests " had " Presbyters," 

* 1 Tim. ii. 2. 5 Jer. xxxii. 40. Ezek. xxxyi. 26, 27. 

s Joel ii. 28. Acts ii. 17. 7 Acts iL 37 ; xvi.,14. 

8 Luke X. 39. James i. 21. lPeterii.2. 

9 Mark iv. 20. Gal. v. 22, 23. Eph. v. 9. 

H 2 



100 INTERCESSION. 

led to intercede for sucli as " have erred and are de- 
ceived," by false doctrine, or corrupt practices ;^ — that 
they may be " brought into the way of truth," by re- 
pentance and conversion.^ Then follow prayers for the 
weak, that they may be strengthened ; for the distressed, 
that they may be comforted ; for travellers that they 
may be preserved from danger ; for the sick (especially 
for those who desire our prayers,) young children, pri- 
soners, the fatherless and widows, and all the sons of 
poverty and affliction. Finally, we pray for " all men,"3 
that they may partake of the mercy of God both here, 
and for ever. Nor do we omit to pray for our " ene- 
mies," according to our Blessed Saviour's direction,^ 
that God would " forgive them, and turn their hearts." 
Having added a petition for the " fruits of the earth," 
so necessary to the support of man and beast ; we sum 
up all our requests for spiritual blessing in that com- 
prehensive prayer, *' That it may please Thee to give us 
true repentance, to forgive us all our sins, negligences, 
and ignorances, and to endue us with the grace of thy 
Holy Spirit, to amend our lives according to Thy holy 
Word." And now, as if the Church would have us 
'^ take heaven by force," ^ not with the '• vain repeti- 
tions " of formal worship,^ or the wild and fanatical ex^ 
clamations of blind Idolatry ;7 — but with holy boldness 
and earnest importunity : — one petition following an- 
other, like troop after troop — armies of prayers and 
tears — till mercy's gate is thrown open, and we enter 
in, and take possession of the kingdom.8 

And here, again we observe, with peculiar fitness, our 
attention is directed to the " Captain of our Salvation,"^ 
the " Breaker who is gone up before us,"^^ and has 

1 1 Cor. vi. 9, 10. 1 John v. 16. 2 2 Tim. ii. 25, 26. 

3 1 Tim. ii. 1—4. 4 Matt. v. 44. s Matt. xi. 12. 

6 Matt. vi. 7. 7 1 Kings xviii. 26. 

8 " Coimus in coetum, et congregationem, ut Deum quasi manu facta 
precationibus ambiamas orantes. Hsec vis Deo grata est." — Tertullian, 
Apolog. 39. Hooker, Ecc. Pol. v. 24. (1.) 9 Heb. ii. 10. 

10 Mic. ii. 13. 



THE lord's prayer. 101 

" opened the kingdom of heaven to all believers." — " O 
Lamb of God, that takest away the sins of the world,i 
grant us thy peace.^ Lamb of God, that takest away 
the sins of the world, have mercy upon us,^ Christ, 
hear us, &c."^ Concluding with that shorter Litany, 
as it has been called, of the ancient Church, which was 
generally understood to be addressed to the Three Per- 
sons of the undivided Trinity ; — " Lord, have mercy 
upon us. Christ, have mercy upon us. Lord, have 
mercy upon us." 

The Lord's Prayer, like a bright jewel in the cen- 
tre of a circle of pearls, now gathers up our petitions in 
one knot, as it were ; and fastens them as with " a 
nail in a sure place." ^ This perfect form of prayer is 
ever new, sweet, and refreshing to the simple, enlight- 
ened, and unprejudiced Christian. It presents the be- 
liever with a warrant for his faith, when he knows that 
he " asks according to His will," ^ who both taught us 
to pray, and presents our prayers with acceptance to 
the Father. It collects our desires in their proper order, 
and with redoubled force ; as the scattered rays of the 
sun are collected in the focus of a burning-glass. We 
feel that we have God on our side, who " helpeth our 
infirmities," 7 and who pleads on our behalf ; and can say 
with His holy Apostle Paul, " If God be for us, who 
can be against us ? He that spared not His own Son, 
but delivered him up for us all, how shall He not with 
him also freely give us all things ?" 8 

Again, deprecating God's merited displeasure,^ and 
stirring up ourselves and one another to more fervent 
and continued Supplication ;'^^ — we jointly offer up a 
devout prayer, expressing our humble confidence in the 
Divine mercy, and earnestly pleading for protection 
from danger, and deliverance in trouble, whether of 

1 John i. 29. 2 John xiv. 27. s Luke xvii. 13. 

4 1 John V. 14. 5 Isaiah xxii. 23. 6 1 John v. 14. 

7 Rom. viii. 26. 8 Rom. viii. 31, 32. 9 See Ps. ciii. 10. 

10 The words " Let us pray," are here, by some, supposed to indicate a 
transition from one sort of prayer to another. 



102 RESPONSES. 

body or soul. How beautiful and encouraging, and, at 
the same time, how scriptural is the opening of this 
Prayer ; — " God, merciful Father, that despisest not 
the sighing of a contrite heart, nor the desire of such as 
be sorrowful." This is the language of David, "Lord, 
thou hast heard the desire of the humble : thou wilt 
prepare their heart, thou wdlt cause thine ear to hear.''^ 
It is the language of simple, humble, yet strong faith : 
— faith in the word of Him who hath said, " To this 
man wdll I look, even to him that is poor, and of a con- 
trite spirit, and tremUeth at my w^ord." 2 

The response which follows, (" Lord, arise, help us, 
and deliver us, for thy Name's sake ;")S is very awaken- 
ing. The minister proceeds w^ith another appeal to the 
Divine faithfulness, taken from the Psalms ; which 
seems to carry back the mind to the " olden time," the 
days of the Church's trial, and her glorious deliverance. 
" God, w^e have heard with our ears, and our fathers 
have told us, the noble w^orks that thou didst in their 
days, &c."4 What spirit-stirring w^ords are these ! — 
We seem to be listening to our godly forefathers re- 
counting the triumphs of their faith, and the might of 
the right hand of the Most Highest. Inspired by a 
portion of their heroic constancy, and emboldened by 
the recollection of their experience, w^e join in the re- 
sponse ; " Lord, arise, help us, and deliver us, for 
thine honour." Then, as if already anticipating the 
answer to our pra3^ers, we burst forth into the noble 
Doxology, ascribing all praise to the Triune Jehovah. 
"Glory be to the Father, &c."5 How much is all this 
in accordance wdth some of David's finest Psalms, where 
the sacred waiter begins with expressions of the deepest 



1 Psalm X. 17, for "humble," the margin has " afflicted." 

2 Isaiah Ixvi. 2. Compare Ivii. 15, and Psalm li. 17. 

3 Psalm xliv. 26 ; Ixxix. 9. 4 Psalm xliv. 1. 

5 " It is here interposed like a gleam of sunshine breaking through a 

cloudy sky, or like a star of hope appearing for a moment in a black 

night of storms." — Rev. J. Bickersteth's " Guide to Litany," p. 11. 



CONCLUSION. 103 

abasement, and ends with the most joyous notes of 
praise.^ We pass, as it were, in a moment, from the 
" depths " 2 of conscious guilt, and the " prison "3 of 
affliction, out of which he cried for mercy and deliver- 
ance, to the mount of assurance, and the songs of the 
Redeemed. 

After this temporary, hut not unsuitable interruption, 
the pleadings for grace and mercy, which characterize 
the Litany, are continued, with renewed earnestness, in 
the short Responses, "From our enemies defend us, 
&c.'' "Graciously look upon our afflictions." " 
Lord, let thy mercy be shewed upon us ;" — " As we do 
put our trust in thee." ^ 

Lastly, having prayed for deliverance from those 
" evils" to which our "infirmities" expose us and which 
our sins have "deserved ;" — for increase of faith and 
hope in the midst of trouble ; and for grace to live a 
holy life ; which petitions we offer up in the name of 
" our only Mediator and Advocate, Jesus Christ :" — the 
Litany closes with forms of Prayer and Thanksgiving, 
which have been already considered. 

1 Psalm vi. 8 ; xxii. 22 ; xxx. 5—11 ; Ixxvii. 10, &c. 
2 Psalm cxxx. 1. 3 Psalm cxlii. 7. * Psalm xxxiii. 21. 



APPENDIX. 



Before the last Review in 1661, the Litany was designed to 
be a distinct service by itself, and was used in King Edward's 
and Queen Elizabeth's reigns, some time after the Morning 
Prayer was over ; the people being called together by the 
ringing of a bell. This custom (Wheatly informs us) was 
still observed in his time in some Cathedrals and Chapels, 
Tvhere Morning Prayer was read at six or seven, and the 
Litany at ten. Mr. Blunt, however, is of opinion that the 
present practice prevailed within the first century after the 
Reformation. — Sketch of the Reformation by the Rev. J. F, 
Blunt, p. 217. 

Might not this method be restored, with advantage, in some 
cases, shortening the services, and giving a pleasing variety to 
our public worship ? 

Wheatly observes that *' Wednesdays and Fridays were the 
ancient Fasting-days of the primitive Church : the death of 
Christ being designed on the Wednesday, when he was sold 
by Judas, and accomplished on the Friday, when he died on 
the cross." The reason of its use on Sunday is obvious ; 
viz. '* That no day might seem to have a more solemn office 
than the Lord's Day." 



CHAPTER VI. 

SUNDAYS AND HOLIDAYS, WITH THEIR COLLECTS 
AND APPROPRIATE SERVICES. 

Before we enter upon a more particular review of the 
principal Festivals of our Church, it may be well to 
make some general remarks on the character of the 
days thus appointed to he kept holy, and dignified with 
a separate and solemn service. 

And first, in order and authority, of 

the lord's day. 
The observation of a day of sacred rest^ (which is the 
proper meaning of the Hebrew word Sahbath,y is dated 
from the finishing of the works of Creation, in Para- 
dise, when "God blessed the seventh day^ and sanctified it : 
because that in it he had rested from all his w^ork 
w^hich God created and made."2 How long it continued 
to be observed we have not the means of ascertaining ; 
though it is conjectured, with seeming probability, that 
the weekly distinction of time was in use in the days of 
Noah ; and, consequently, that the Sabbath was, at that 
era, not unknown. ^ However, it is not unlikely, that 

iiStt/j aa^parov " cessation from labour," — " day of rest/' — a 
name sometimes given to other festivals, as the " day of atonement " — 
(Lev. xvi. 31.) and the "Sabbatical year;" (Lev. xxv. 4.) sometimes 
it denotes a "week." (Matt, xxviii. 1. 1 Cor, xvi. 2. Gr.) 
2 Gen. ii. 3. 
3 Gen. viii. 10, 12. " The division of time into loeels extends from the 
Christian states of Europe to the remote shores of Hindustan, and has 
equally prevailed among the Hebrews, the Egyptians, Chinese, Greeks, 



106 INSTITUTION OF THE SABBATH. 

during the sojourning of the Israelites in Egypt, the 
day of sacred rest had fallen into oblivion, and required 
to have its authority and obligation formally renewed. 

Accordingly we find, that when the children of Is- 
rael were in the wilderness, at the time when the manna 
was given them, there seems to have been some doubt 
on this subject, which occasioned Moses to speak thus 
to the rulers of the congregation, — '' This is that which 
the Lord hath said, To-morrow is the rest of the holy 
sabbath unto the Lord."^ This, be it observed, was pre- 
vious to the giving of the law from Mount Sinai, and 
the language used on the occasion clearly shews that 
the distinction of days was known at the time, though 
the relative holiness of the Sabbath-day had probably 
been forgotten.2 The Fourth Commandr}ient places the 
sacred observance of the Sabbath among the principal 
moral duties enjoined by God upon His people. ^* Re- 
member the Sabbath-day to keep it holy''^ And the 
reason given in Exodus for its observation is one of uni- 
versal force, as equally obligatory upon all mankind.^ 

It must not however be concealed, that some, in all 
ages, since the Apostolic times, have ventured to call in 
question the Divine authority of the Christian Sabbath, 
on the plea, that the seventh day no longer being ob- 
served, the old command has lost its force, and no new 
one has ever been given in its stead. Now, we think, 
that this argument loses sight of the important distinc- 
tion, which exists, in the very nature of things, between 
a moral precept, and a merely positive ordinance of a 

Romans, and northern barbarians ; — nations, some of whom had little or 
no intercourse with others, and were not even known by name to the He- 
brews." (Home's Introduction, Vol. i. c. iii. s. ii. § 1.) A strong incidental 
proof of the institution of the Sabbath prior to the dispersion of Babel. 

1 Exod. xvi. 23. It has been observed that the creative power of God 
rested from the production of manna on the seventh day, while on the sixth 
day, a double portion was provided, by a continual miracle. (V. 25 — 29.) 
2 Comp. verse 5, 22. 3 Exod. xx. 8. 

4 V. 11. Compare, however, (Deut. v. 15.) where a motive peculiar to 
the Israelites is alleged, — but then, observe, with reference to a totally 
different point. (Ver. 14.) 



THE FOURTH COMMANDMENT. l07 

ceremonial or ritual character. The Decalogue, or Ten 
Commandments, consisted principally of moral laws, 
and as such, is of perpetual obligation.^ To distinguish 
it from the civil and ceremonial laws given to Israel, it 
was engraven by the " finger of God " on tables of 
stone,2 and deposited in the " ark of the testimony ;" s 
and, in the New Covenant, it is still promised to be 
written by the Divine Spirit on " the fleshy tables of 
the heart;' 4 

But the Fourth Commandment alone is of a mixed 
character, partaking partly of the nature of a ritual, 
and partly of a moral precept. The duty of worship- 
ping God, there enjoined, is purely moral. Man must 
have some time for doing so ; and God has fixed the 
particular proportion of time which he requires for this 
service, from the beginning of the world, with a special 
reference to the revealed order of His work of Creation. 
These general considerations, then, are of a permanent 
character, and admit of no change ; but the particular 
day on which we ought to rest for the Divine worship, 
is a ritual appointment, and is capable of alteration, 
without impairing the authority or sacredness of the 
commandment. 5 We admit, therefore, that the seventh 
day Sahhath is no longer to be observed. This was the 
Jewish Sabbath, and to retain it among Christians 
would be to keep up a part of that Mosaic law which is 
"done away in Christ." 6 But we are not left to our 
own conjectures on this subject. Our Blessed Lord, 

1 See Art. vii. " No Christian man whatsoever is free from the obedi- 
ence of the Commandments which are called moral." Matt. v. 17 — 20. 

2 Exod. xxxi. 18 ; xxxii. 16 ; xxxiv. 1. 3 Exod. xxv. 21, 22. 

4 Jer. xxxi. 33. Comp, Heb. viii. 10. 2 Cor. iii. 3. 
5 " Albeit, this commandment of God doth not bind Christian people 
so straitly to the precise keeping of the seventh day, after the manner of 
the Jews : — yet, notwithstanding, whatsoever is found in the command- 
ment appertaining to the law of nature, as a thing most godly, most just, 
and needful for the setting forth of God's glory, it ought to be retained 
and kept of all good Christian people." — Hom. xx. "Of the Time and 
Place of Prayer." See Hooker, v. 70. (9) 

6 2 Cor. iii. 14; Col. ii. 16, 17. 



108 THE CHRISTIAN SABBATH. 

during his earthly ministry, gave frequent indications 
of his design, as " Lord of the Sabbath/' to make a 
change in the outward form of Sabbath observance, as 
prevalent among the Jews.^ And, although there is no 
direct proof of any intention to alter the day^ but only 
the manner of observing it ; yet, as it was an elevation 
of the moral part of the commandment, at the expense 
of the mere letter^ it was, at least, a step in that direc- 
tion, and prepared the way for the change which was 
afterwards introduced. This change, probably in ac- 
commodation to their strong prejudices, and the weak- 
ness of his disciples, was not fully explained at the time ; 
but the teaching and practice of his Apostles, after his 
departure, soon intimated its gradual establishment. 
Indeed, immediately after his resurrection on the first 
day of the iceeJc, that day seems to have been regarded as 
the Christian Sahhath ; a day to be kept in special re- 
membrance, by public assemblies for Divine worship, and 
participation of the Lord's Supper.2 Consequently on 
this day our Lord twice met his disciples, when thus 
gathered together, on successive occasions, and mani- 
fested himself to them with words of heavenly bene- 
diction. And on it He fulfilled his promise of send- 
ing to them his Holy Spirit. ^ From other parts of 
Scripture we learn, that the custom of meeting on 
'' the Lord's day " was kept up generally among Chris- 
tians ; and St. John, in the Revelation, gives it that 
name, by which it is now most appropriately desig- 
nated.4 We conclude, then, that the r,ioral part of this 
fourth commandment still continues in full force, ac- 
cording to our Blessed Lord's own authoritative state- 
ment ; — " Whosoever shall break one of these least 
commandments, and shall teach men so, he shall be 
called the least in the kingdom of heaven."5 A seventh 
portion of our time is as much due to God, as was that of 

1 Matt. xii. 1-^12. Lnke xiii. 10—16. John y. 9-18; ix. 14. 
2 John XX. 19—26. Acts xx. 7. 1 Cor. xvi. 2. 
3 Actsii. 1. 4 Rev. i. 10. See Appendix A. 5 Matt. v. 19. 



lord's day observance. 109 

Adam, Noah, or Moses. But instead of resting on the 
seventh day, with the Antediluvian and the Jew, we 
keep holy the first day of the week, a day on which a 
work was finished, more illustrious than that of Crea- 
tion itself, the work of our Redemption. 

In confirmation of the above arguments, we may ob- 
serve that the Apostle Paul, in the fourth chapter of 
his Epistle to the Hebrews, seems to allude to the 
change from the seventh to the first day of the week, 
when he says, " There remaineth a rest," (i. e. a day of 
rest. Margin, keeping of a Sahhath^y " to the people 
of God. For he that is entered into his rest (Christ), 
hath ceased from his own works, (of Redemption), as 
God did from his (of Creation), when he instituted the 
first Sabbath." 

But it may still be asked. Where is the difference 
between your observance of the Christian Sabbath and 
the Jewish ? We answer, they differ considerably both 
in strictness of literal enactment, and in the severity of 
the penal sanction by which they are enforced. All 
kinds of work, with scarcely any exception, was for- 
bidden to the Jews on their Sabbath, under pain of 
death.2 Whereas, all works of 2^'^^iyj charity, and Tie- 
cessityfi are in strict accordance with the spirit of the 
Christian Sabbath, and may be performed without 
scruple or hesitation by the enlightened Christian, who 
regards this holy day not so much as a restraint upon 
his liberty, as a blessed opportunity of glorifying God, 
and doing good to his fellow-creatures ; in short, a be- 
ginning of heaven upon earth, a foretaste of eternal 
rest.4 But to attempt to revive the rigid severity of 

1 Heb. iv. 9. trajS/SaTiCjUOs, not naroLiravaLS as in the former verses. 
Comp. verses 1 — 11. See Owen on the Hebrews, where the above view of 
this difficult portion of Scripture is ably and fully vindicated. Bishop 
Poinet appears to allude to this passage in his Catechism.— Liturgies of 
Edward VI. Park. Soc. 515. 

2 Exod. xxxi. 14, 15. Numb. xv. 32—36. 

3 Matt. xii. 5. "piety." 7, 9— 13, "charity.'' 1—4, "necessity. 

4 Heb. iv. 9. 



110 lord's day observance. 

the Jewish Sabbath in a Christian age and country 
would, we conceive, be a returning to the legal spirit of 
the Mosaic dispensation, instead of following out that 
which our Blessed Lord both taught and exemplified.^ 
At the same time, great care, self-denial, and watchful 
self-examination must be exercised, lest the liberty of 
the Gospel should degenerate into licentiousness, and 
" an occasion to the flesh." 2 The true spirit of Sabbath 
observance under the new dispensation seems to be as 
completely, as it is beautifully, delineated in the words 
of the Prophet ; " If thou turn awa}^ thy foot from the 
Sabbath, (so as not to trample upon its sacredness,) 
from doing thy pleasure on my holy day ; and call 
the Sabbath a delight^ the Holy of the Lord^hoowurable ; 
and shalt honour him ; not doing thine own ways, nor 
finding thine own pleasure, nor speaking thine own words : 
Then shalt thou delight thyself in the Lord, &c."3 

*' It is not enough," says a pious writer, who will not 
be suspected of enthusiasm, " that we rest from the 
works of our calling, but our time must be employed 
in all such religious exercises as tend to the glory of 
God, and the salvation of our souls."^ To frequent the 
public worship of God with diligence, punctuality, and 
becoming reverence, though an important part of the 
duty of this sacred season, is by no means the whole of 
it. We must spend the remainder of the day in a con- 
sistent and suitable manner, in Divine meditation and 
prayer, in catechizing and instructing our families, in 
teaching the ignorant, visiting the sick, relieving the 
distressed, and contributing to the wants of the poor, 
according to our ability, with liberality and kindness. ^ 

1 See Page 108. (i) 2 i Cor. viii. 9. Gal. v. 13. 1 Peter ii. 16. 

3 Isaiah Iviii. 13, 14. ^ Nelson, " Companion for Festivals.'' 

5 It is not intended to introduce a secularity of employment, even in 
the exercises of mercy, inconsistent with the more spiritual and appro- 
priate duties of this sacred day. But as we may, and ought to contribute 
publicly, and privately, as occasion presents itself, to the wants of the 
poor, on the Lord's Day ; so a measure of active and self-denying exer- 
tion in visiting and relieving the necessitous, seems to be not only con- 
sistent with the sacredness of the season, but conducive to its due im- 



DISTINCTION OF SUNDAYS. Ill 

Even our relaxations among our friends^ or at home, 
must be conducted on the same principle of glorifying 
God, by •' seasoning our discourse with prudent and 
profitable hints for the advancement of piety ; and 
taking care that no sourness and moroseness mingle 
with our serious frame of mind."^ Nor must we forget 
that our servants, tradespeople, and dependents must 
rest as well as we, nor are even our horses and cattle to 
be overlooked ; so that every practice, whether for gain 
or pleasure, which is inconsistent with this observance 
of the sanctity of the Lord's-day, must be promptly and 
unflinchingly sacrificed and laid aside, as contrary to 
our duty to God and man. 

In the public services of this sacred day, in addition 
to the usual Morning and Evening-service, our Church 
has appointed special lessons to be read out of the Old 
Testament,^ the Litany to be used, and the Communion- 
service, with a suitable Collect, Epistle, and Gospel. 

But there is a further distinction of Sundays adopted 
by the Church, which we will now endeavour to 
explain. 

When any subject of considerable extent has to be 
treated systematically and fully, it is necessary to 
divide it into portions, and then cause each part to pass 
under review in a regular order. This is the method of 
scientific teaching, nor is it less the result of practical 
experience. Thus, in explaining and enforcing the 
leading doctrines and duties of Christianity, the Church 
has arranged them in a series ; appropriating the con- 
sideration of certain fundamental truths to particular 
seasons ; — such as Advent, Christmas, Easter, and Whit- 
suntide ; and of certain duties, as of fasting and prayer, 
to Ash- Wednesday, Lent, the Ember and Rogation - 



provement. ;1 Cor. xvi. 2. Matt. xii. 7 ; xxv. 34—40. 1 John iii. IS- 
IS, &c.) Of Sunday business and pleasure-taking, the xxth Homily has 
an admirably pointed rebuke. " These people are of two sorts," &c. 
1 Nelson, " Companion for Festivals.** 
2 These were not added till the reign of Queen Elizabeth. 



112 HOLY DAYS. 

days, &c. Thus, about half the year is occupied with 
specific subjects ; the other half is left open for the in- 
culcation of more general, but not less needful, points 
of duty and practice. 

By means of this simple arrangement is secured, as 
far as possible, a due attention to every fundamental 
article of religion ; for if the officiating minister should 
neglect his duty in this respect, the very title of the 
Collect for the day, will, in many cases, silently reprove 
him, and also remind his congregation of the culpable 
omission.! 

HOLY DAYS. 

In addition to this distinction of Sundays, the Church 
has appointed certain other days to be kept holy. These 
are of two classes ; the first consisting of such days as 
refer to the leading events in the History of our Blessed 
Lord ; the latter of such as are kept in remembrance of 
his Apostles and distinguished disciples, whose lives 
and deaths have been recorded in Scripture for our in- 
struction and example. 

OUR saviour's festivals. 
The design and use of this former class has been ex- 
plained already, when treating of the distinction of 
Sundays. We cannot describe them better than in the 
words of our own ecclesiologist. Hooker : — "The rest 
of the days and times which we celebrate have relation 

1 It is not intended, however, that the above plan was entirely the re- 
sult of design. It probably was so only in part. The more important 
Festivals of the Church have been handed down to us from the most 
remote antiquity ; so that there is every reason to believe that they were 
celebrated, (if not in the Apostolic age, of which we possess very scanty 
records ;) yet in times very nearly approaching to it : so that, on this 
account alone, they call for the respect, and justly claim the devout ob- 
servance of all right-minded Christians. Tertullian mentions Easter and 
Whitsuntide, as kept in his times. A.D. 200. (De Jejuniis. adv. Psych, c. 
14.) Respecting the time of observing Easter there was a controversy in 
Polycarp's day between the Eastern and Western Churches ; both sides 
alleging Apostolic usage. (A.D. 158. Euseb. b. v. c. 24.) 



OBJECTION TO HOLY DAYS. 113 

all unto one Head. We begin therefore our ecclesias- 
tical year,'' (according to the old computation from 
Lady-day,) " with the glorious Annunciation of his birth 
by angelical embassage. There being hereunto added his 
blessed Nativity itself ; the mystery of his legal Circum- 
cision; the testification of his true Incarnation by the 
Purification of her which brought him into the world ; 
his Resurrection, his Ascension into heaven, the admi- 
rable sending down of his Spirit upon his chosen, and 
(which consequently ensued ; the notice of that incom- 
prehensible Trinity thereby given to the Church of 
God."i 

Before we proceed to the consideration of the latter 
class, consisting of Saints'' -days, more properly so-called, 
it may be well to anticipate an objection, which is com- 
monly made against Holy Days in general ; — namely, 
that such observances are opposed to the simplicity of 
the Gospel, and savour of Judaism, rather than of 
Christianity. 

"We allow, that the Apostle Paul reproved the Gala- 
tians for observing Jewish Feasts.2 But this, we think, 
arose not from the sinfulness of the practice, which he 
had allowed to be indifferent, in the Epistle to the Ro- 
mans,3 but from the spirit which it manifested, and the 
principle upon which it was performed. These converts 
from heathenism were deceived by the superstitious no- 
tion, that the Jewish rites were necessary to be observed 
by Christians, in order to their perfection in holiness ; 
and that by such observances they would, in part at 
least, be justified.'^ Against such a pernicious opinion, 
the zealous Apostle contends with all his might ; and 
particularly marks whatever in their conduct seemed 
to lean that way. Such was the case before us. But 
we are not thence to conclude rashly, that all festivals 
and holy-days of man's appointment are superstitious 
and vain. The Jews, we know, kept the feast of De- 

1 Eccles. Pol. V. 70. (8) 2 Gal. iv. 10. 

3 Rom. xiv. 5, 6. * Gal. iii. 3 ; v. 4. 



114 OBJECTION TO HOLY DAYS ANSWERED. 

dication, in remembrance of the purification of the tern- 
pie, a merely human appointment, which our Blessed 
Lord so far from censuring, himself honoured with his 
presence. Again, when the Apostle, writing to the 
Colossians, says, '^ Let no man judge you in meat, or 
in drink, or in respect of a holy day, or of the new 
moon, or of the sabbath-days, &c."2 We think he 
must be understood in the same way ; namely, as 
guarding them against a return to the Jewish yoke ; 
not against all observance of holy-days and festivals 
whatever. The " Sabbath-day " itself, we see, was not 
exempt from this condemnation, as far as respected the 
ceremonial observance of the seventh day. But the 
Lord's-day Sabbath still held its authority unimpaired 
by the Apostle's denunciation. Upon the same grounds 
we affirm, that this inspired statement does not affect 
the power of the Church to appoint feasts and fasts for 
public edification ; provided they be not too many, and 
so prove burdensome to the conscience, nor abused, as 
the Popish holy-days were, to superstitious purposes, 
and the grossest idolatry. 

Not, indeed, that for a moment we would place the 
observance of a festival of human appointment on the 
same footing with a purely Divine ordinance. And if 
Holy^days are again perverted, as they have been, from 
their proper use, namely, the increase of piety, charity, 
and godliness, to become a handle of superstition and 
will-worship ; substituting formal observances for the 
lively exercise of faith, love, and dependence on the 
Saviour's merits ; — we doubt not but that the Apostolic 
warning, above given, may be justly applied to such an 
abuse of religious duties, as too plainly indicating the 
existence of a Pharisaical, self-righteous, and Judaiz- 
ing spirit. 3 



I John X. 22. 2 Col. ii. 16, 17. 3 See Appendix B. 



saints' days. 115 

saints' days. 

There remains to be considered the second class of 
holy-days, namely, those kept in commemoration of 
certain saints, or holy men, recorded in scripture, by 
whose labours the Christian Church was mainly esta- 
blished. Set forth in the Word of God as our exam- 
ples in zeal and piety, faith and patience, humility and 
charity, — it seems right, that, as the doctrines of the 
Gospel have engaged our attention on days peculiarly 
appropriate to bring them before us as matters oifact; — 
so the practice of religion should be clearly set before 
our eyes, in living instances of its power ; such as St. 
Paul presents us with, when he says, " Be j^folloivers of 
me, even as I also am of Christ."^ And again, " Brethren, 
be followers together of me, and mark them, which 
walk so, as ye have us for an eowamjile.^^^ Christ him- 
self is, indeed, our great pattern. But as, when the 
sun is set, the ^' lesser lights " of heaven shine forth to 
guide and cheer the wanderer on his way ; so do these 
auxiliary examples of piety and virtue help, even by 
their less dazzling radiance, to direct and cheer the 
Christian pilgrim on his path to heaven ; and oft remind 
him, that he must not be " slothful, but a follower of 
them, who, through faith and patience, inherit the 
promises.''^ 

These days also Hooker beautifully refers to Christ. 
" Forasmuch as we know that Christ hath not only 
been manifested great in himself, but great in other his 
saints also, the days of whose departure out of the 
world are to the Church of Christ as the birth and co- 
ronation days of kings or emperors ; therefore, especial 
choice being made of the very flower of all occasions in 
this kind, there are annual selected times to meditate of 
Christ glorified in them, which had the honour to suffer 
for his sake, before they had age or ability to know 

1 1 Cor. xi. 1. 2 Phil. iii. 17. 

3 Heb. vi. 12. Comp. xiii. 17. 

I 2 



Il6 saints' days. 

him ; glorified in them, which knowing him as Stephen, 
had the sight of that hefore death, whereinto so accept- 
able death did lead ; glorified in those sages of the East, 
that came from far to adore him, and were conducted 
by strange light ; glorified in the second Elias of the 
world, sent before him to prepare his way ; glorified in 
those Apostles, whom it pleased him to use as founders 
of his kingdom here ; glorified in the angels, as in 
Michael ; glorified in all those happy souls, that are 
already possessed of heaven. Over and besides which 
number not great, the rest be but four other days here- 
tofore annexed to the feast of Easter and Pentecost, by 
reason of general Baptism usual at those two feasts."^ 

We fully admit that Saints' Days have been, and are 
among the worst features of Popery. With those days, 
therefore, which were, perhaps unhappily, retained in 
the Calendar, as notes of time, not as festivals to be cele- 
brated by the Reformed Protestant Church, we have 
nothing to do.^ We utterly reject all such authority as 
that of Popish legends, and a spurious or doubtful an- 
tiquity. Indeed the saint-worship of Papal Rome is 
scarcely less heathenish than the demonolatry of their 
Pagan predecessors. Nor can we conceive a more awful 
curse to descend upon our own favoured land than the 
revival among ourselves of the superstitious observances 
of the middle ages. 

1 Eccles. Pol. V. 70. (8) 
2 In the first Prayer-Book of King Edward VI. 1549, they were whoUy 
omitted ; only there was a day kept in honour of Maiy Magdalen, (July 
22) since discontinued. In the second Prayer-Eook, of 1552, four only 
appear ; — St. George, Lammas, St. Lawrence, and St. Clement. But in 
the Primer, (1553) and, again, in Queen Elizabeth's first Book, they all re- 
appeared ; as we find them in the Calendar, at this day, " though,'' (as 
Wheatly observes,) " not with any regard of being kept holy by the 
Church." (p. 58.) He also remarks that " the first reason " for ordering 
the Curates to " bid Holy-days,'' or declare, during the Communion-ser- 
vice, what days " are to be observed in the week following ; " — was, " lest 
the people should observe any such days as had been formerly kept, but 
were laid aside at the Reformation : and therefore the Bishops enquired 
in their visitations, whether any of their Curates bid any other days than 
were appointed by the new Calendar."— -Wheatly, p. 281. 



FASTS. 117 

If then the observance of Saints' Days in our Church 
has fallen into neglect, considering the tendency there is 
in some quarters to an indiscreet, if not superstitious, 
attachment to human ordinances, we are not anxious to 
see any forcible attempts made to restore their regular 
and uniform observance. But, at the same time, we 
cannot join in an idle clamour against those who, in 
compliance with the Rubric, observe these days in due 
order, and endeavour to improve them by a suitable and 
scriptural application of sound doctrine.^ 

FASTS, 

Religious fasting has been a frequent exercise of the 
people of God in all ages. The Israelites were divinely 
commanded to keep an annual day, on which they were 
to " afflict their souls," 2 by mortification of their car- 
nal appetites, and abstinence from ordinary and lawful 
indulgences. This was the only Fast appointed by 
Moses ; but we read of many occasional acts of humi- 
liation by prayer and fasting, performed by individuals 
in private, as well as others in public, by the whole 
nation. Of the former kind were the fasts of David,'"^ 
Daniel,^ and Nehemiah ;5 — of the latter, that of Joshua 
before Ai,^ of the Israelites at Shiloh,7 of Samuel at 
Mizpeh,8 of Jehoshaphat,^ Ezra,^<^ and many others. 
But besides these Fasts, the object of which was, not 
so much the subjugation of the flesh to the Spirit, as 
the expression of deep humiliation and sorrow for sin, 
and to avert the Divine displeasure on account of it : we 
meet with some remarkable instances of extraordinary 
abstinence from food, of a miraculous character, which 

1 See Appendix C. 
2 It may be translated " huinhle yourselves,'' or " subdue your desires'^ 

D5'^nb*D3TlW -la^ri Lev. xvi. 29 ; xxiii. 27— 32. Comp. Isaiah 

Iviii. 3, 5. 3 2 Sam. xii. 16. Psalm xxxv. 13 ; Ixix. 10. 

4 Dan. ix. 3. Comp. x. 2, 3. 6 Neh. i. 4. ^ Joshua vii. 6. 

7 Judges XX. 26. Comp. 23. ^ i Sam. vii. 6. 9 2 Chron. xx. 3. 

10 Ezra viii. 21. See also Esther iv. 16. Jer. xxxvi. 9. Joel i. 14 ; 
ii. 12, 15. Zech. viu. 19. 



118 SCRIPTURAL AUTHORITY. 

preceded or accompanied some singular manifestation of 
the Divine presence, and unusually intimate and ele- 
vated communion with God. Such were the forty-days 
fasts of MoseS;^ Elijah,^ and our Lord himself ;3 which 
though they cannot he an example to us, as heing " out 
of the common rules of nature," yet "surely they re- 
commend the thing to us very strongly, to he practised 
in our measure."^ Our blessed Lord's fasting before He 
was tempted by the Devil, " demonstrates the utility of 
this practice, when accompanied by true Christian 
faith and love ; and also the strength which it imparts 
to resist temptations, particularly such as he under- 
went, — to worldly and carnal lusts."^ With reference 
to the forty-days' fastings of Moses and Elijah, it has 
been observed, that " these three great fasters we find 
together glorious in Mount Tabor."^ And, we may 
conclude, with a pious writer, " that they, who most re- 
semble Christ in mortification and self-denial, shall be 
most favoured with spiritual views and refreshments. "7 
But let us not forget to note the accompanying remark 
of the devout Bishop Hall ; " Abstinence merits not — 
What are meats and drinks to the kingdom of God, 
which is, like himself, spiritual l^ But it prepares best 
for good duties." 

To pass on to the Christian dispensation, we find that 
our Lord gave no positive precept on this subject. He 
openly censured the Pharisaical manner of fasting pre- 
valent among the Jews,^ and declined laying upon his 
disciples a rigorous burden of outward service, which 
might prove a snare to their weak consciences, and entan- 
gle them in the soul-destroying errors of self-righteous- 
ness and hypocrisy. ^^ But he no more condemned the 

1 Moses fasted forty days two several times. Comp. Ex. xxiv. 18 ; 
xxxiv. 28. Deut. ix. 9, 18. 21 Kings xix. 8. 3 Matt. iv. 2. 

4 Rev. Joseph Milner's Sermon on " Duty and Uses of Religious Fast- 
ing.** 5 Ibid. Matt. iv. 3—10. 

6 Bishop Hall's Contemplations, B. vi. 1. Comp. Matt. xvii. 3. 
7 Rev. J. Milner. Comp. Luke ix. 30, 31. 
8 Rom. xiv. 17. 1 Cor. viii. 8, 9 Matt. vi. 16—18. 

10 Matt. ix. 14—17. 



FASTlNa ALLOWED BY CHRIST. 119 

practice of Fasting, than he did Almsgiving, or Prayer, 
with which it is associated ; ^ for it was not the thing 
itself, but its ostentatious abuse, which, in either case, 
fell under his just rebuke. And though he did not see 
fit to authorize any system of public fasting, he inti- 
mated that a time would come when its introduction 
would be both appropriate and lielpful.2 Such a time, 
we know, did, ere long, arrive. Accordingly we find his 
Apostles adding fasting to their prayers, both public 
and private.^ With what holy severity of self-denial 
the Apostle of the Gentiles exercised himself this way, 
we may gather from his own confession — " in fastings 
often."^ Thus " he kept under his body, and brought it 
into subjection. "5 For though none knew better than 
he that " all things were lawful for him, yet he would 
not be brought under the power of any ;^^^ so as to be 
the slave of his appetites, and not to be able to refrain, 
when requisite, from their indulgence. The same habi- 
tual self-denial, which he practised himself, he recom- 
mends to others. Thus married persons are advised to 
retire occasionally from each other's company that they 
may " give themselves," with less interruption, " to fast- 
ing and prayer."^ 

Having thus established the duty of religious fasting, 
we may proceed to consider its use. We have already 
seen that it was employed as a natural expression of 
humiliation for sin, and a means of averting the dis- 
pleasure of God, and obtaining his forgiveness. Thus 
it was used by his ancient people on the " day of 
Atonement,"^ and by the Ninevites when they repented 
at the preaching of Jonah ;9--and thus it is enjoined to 
be used by the prophet Joel, in that impressive call to 



1 Matt. vi. 1—7. 2 Matt. ix. 15. 

3 Acts ix. 9 ; xiii. 2, 3 ; xiv. 23. ^ 2 Cor. vi. 5 ; xi. 27. 

5 1 Cor. ix. 27. « 1 Cor. vi. 12. 

7 1 Cor. vii. 5. Comp. Joel ii. 16. Zech. xii. 12—14. 

8 Lev. xvi. 30 ; xxiii. 27, 28. 

9 Jonah iii. 5—10. Comp. 1 Kings xxi. 27—29. 



120 USE OF FASTING. 

repentance : — " Turn ye to me with all your heart; and 
with fasting, and with weeping, and with mourning." ^ 

Another obvious use of abstinence is, as Hooker ex- 
presses it, " to take down the frankness of nature, and 
tame the wildness of the flesh."^ Our Blessed Lord tells 
us, that some kinds of evil spirits " go not forth, but 
by prayer and fasting.''^ Surely strong lusts, and stub- 
born habits of sinful indulgence are of this sort. It is 
true that "bodily exercise profiteth little ;"4 but "fast- 
ing profits something, when it is not pharisaically relied 
on as godliness itself, but is used as an outward mean 
of godliness, commanded by God himself."^ Nor will 
the mere outward discipline be without its benefit, if 
thereby we are inured to superiority over our natural 
appetites, and to " abstain from those fleshly lusts 
which war against the soul." ^ 

To "feed without fear,'"'' is the black mark of a 
false professor, a " profane person, like Esau, who for 
one morsel of meat sold his birthright.''^ "Pride, ful- 
ness of bread, and abundance of idleness," ^ were the 
ruin of Sodom : and often has sad experience shown 
that sensual indulgence in one respect has paved the 
way for " fulfilling the lusts of the flesh" ^° in the gross- 
est and most debasing sensuality. It is true that the 
Christian "must be temperate in all things,"^^ and so 
"let his moderation be known unto all men,"^^ j^y ^n 
habitual course of self-denial, and not only on set occa- 
sions of outward fasting. But this does, by no means, 
interfere with the real use of such seasons, which tend, 
when rightly improved, "to harden whom pleasure 
would melt, and to help (reduce) the tumours which 

1 Joel ii. 12. 2 Eccl. Pol. v. 72. (2) 3 Matt. xvii. 21. 

^ 1 Tim. iv. ^- 7) (rajfjiariKr} yvixvaaia rrpos oXiyov eariv oocpeXifios. 

Marg. " for a little time." Schleusner explains this of the exercises in the 

Gymnasium, and the preparatory training. So also Whitby and Doddridge. 

5 Rev. J. Milner. 6 i Peter ii. 11. 7 Jude 12. 

8 Heb. xii. 16. 9 Ezek. xvi. 49. 

10 Rom. xiii. 14. Gal. v. 16. Comp. Deut. xxxii. 15. Jer. v. 7, 8. 

Hosea xiii. 6. Amos vi. 1—4. n 1 Cor. ix. 25. 12 phil, iv. 5. 



TIMES OF FASTING. 121 

always fulness breedeth ; that children, as it were 
in the wool of their infancy, dyed with hardness, 
may never afterwards change colour. '^ 

Respecting times of fasting, nothing certain can be 
drawn from the New Testament. The Apostles, indeed, 
used it as an accompaniment of Ordination j^ and our 
Church has followed this Scriptural precedent, by ap- 
pointing that solemn ordinance to be administered dur- 
ing the Ember weeks, which are set apart for fasting 
and prayer. Besides these Quarterly Fasts, and the 
Vigils^ she observes the Forty days of Lent^ as a pre- 
paration for the solemnity of the day of our Lord's 
Crucifixion ;4 and all Fridays , (except Christmas-day, 
if it should happen to fall on that day) as a weeJcly fast, 
in commemoration of the same event.^ If we add to 
these the Eogation-dsijs^ which immediately precede our 
Lord^s Ascension, and continue for three days, of which 
we shall speak afterwards ; we have a complete list of 
the periodical Fasts sanctioned by our Church. 

Of the manner in which the Church intended these 
days to be kept, we have her own statement in the six- 
teenth Homily. " Fasting, by the decree of the 680 
Fathers, (assembled at the Council of Chalcedon, one of 
the four first general Councils,)^ grounding their deter- 
mination in this matter upon the sacred Scriptures, and 
long-continued usage or practice both of the Prophets 
and other godly persons before the coming of Christ, 
and also of the Apostles and other devout men in the 
New Testament, is a withholding of meat, drink, and 
all natural food from the body, for the determined time 

1 Hooker, Ecc. Pol. v. 72. (18) who also insists upon a third use of 
Fasting — thus given in Horn. xvi. *' That the spirit may be more earnest 
and fervent to prayer.'' See above, p. 118. 

2 Acts xiii. 2, 3 ; xiv. 23. 8 See Appendix D, 

* See Aug. Ep. Ivi. xv. for an account of the Quadragesimal fast. 

5 G. Herbert thus speaks of the observance of fasting-days, " As Sun- 
day is his day of joy, so i^WcZa^/ his day of humiliation; which he cele- 
brates not only with abstinence of diet, but also of company, recreation, 
and all outward contentments ; and besides a confession of sins, and all 
acts of mortification."— Country Parson, ch. x, 6 a.D. 451. 



122 MANNER OF FASTING. 

of fasting.'^ 1 But, although this is the general rule, 
the same authority shows that much allowance must 
be made for differences of constitutional temperament, 
and capacity of enduring abstinence ; and that no Pha- 
risaical rigour is to be manifested in the performance 
of an Evangelical ordinance.^ The Divine principle, " I 
will have mercy and not sacrifice/'^ was grievously lost 
sight of by the early Church on this subject ; thus con- 
verting the most sacred abodes of ancient Christianity 
into nests of self-tortured hermits, and schools of fanatic 
asceticism.^ Far be it from us to revive such grossly 
pernicious practices. But may we not have erred in 
the other extreme? Through a just dread of Popery, 
w^e have too much slighted the opposite danger of self- 
indulgence.5 If fasting is " one of the least command- 
ments," yet if it is a commandment, a threat attends 
the neglect of it.^ Let us cultivate a due and propor- 
tionate regard to the whole round of moral duties in 
their scriptural harmony and completeness, for " God 
hath made everything heautiful in his time.'''"^ 

Once more ; — to eat fish instead of flesh, during the 
season of Lent, is not fasting. Ordered by the State, 
for political reasons now no longer in existence,^ we 



1 Horn. xvi. " Of Fasting," — which contains much valuable instraction. 

2 Herbert, in his " Country Parson," wisely advises, " that not only 
sickness breaks these obligations of fasting, but sicMiness also. For it is 
as unnatural to do any thing that leads me to a sickness to which I am 
inclined, as not to get out of that sickness when I am in it, by any diet. " 
He adds some sensible remarks on the use of flesh meat " moderately 
taken,'* in preference to other diet, for " a weak and obstructed body, as 
most students are."— Country Parson, chap. x. 

3 Matt. xii. 7. Hosea vi. 6. 
* See Taylor's " Ancient Christianity," Vol. i. pp. 313—370. 
5 " If we attend to matters of fact, it may truly be observed, that self- 
indulgence, and the neglect of fasting and of the other severer duties of 
the same kind, are evils, which, in the practice of many who profess to 
be religious, need to be rebuked. — While we have shunned one extreme, 
we have run into another."— Rev. J. Milner, Sermon on Fasting. 
6 Matt. V. 19. 7 Eccles. iii. 11. 

8 The encouragement of the fisheries, and support of the maritime 
towns. 



THE COLLECTS. 123 

cannot consider such an observance binding upon our 
consciences at the present day. But, at the same time, 
we may allow, with Hooker, that difference in the 
" kind, " as well as " the quantity of diet," may con- 
stitute a species of fasting : of the former he gives a 
plain precedent in the prophet Daniel, who " for three 
weeks ate 7io pleasant bread, neither tasted flesh nor 
wine."^ While we maintain our Christian liberty, as 
those who know that all distinctions of clean and un- 
clean are done away by the Gospel, and that " meat 
commendeth us not to God ;"2 y^t, it is well to train 
ourselves betimes to " endure hardness as good soldiers 
of Christ Jesus ;"^ to accustom our craving desires to 
brook denial, even in lawful things ; — and to keep far 
from their character and condemnation, who "make a 
god of their belly,"^ and are " lovers of pleasure more 
than lovers of God." ^ 

THE COLLECTS, EPISTLES, AND GOSPELS. 

We have already remarked, that there are short 
prayers specially appointed for Sundays and Holy-days, 
called Collects, probably because many of them seem to 
have been collected, —in spirit, at least, and general sen- 
timent, — from the Epistles and Gospels, the portions of 
Scripture appointed to be read on those days, during 
the Communion-service.^ They are of various charac- 
ter, many of them having been adopted from the Prayer- 
books used by the ancient Church, purified and remo- 
delled, where it was thought needful, at the period of 
the Reformation. 7 

1 Hooker, Ecc. Pol. v. 72. (6). Dan. x 2, 3. 

2 1 Cor. viii. 8 ; x. 23. Comp. Rom. xiv. 14. 1 Tim. iv. 4. Titus i. 15. 

3 2 Tim. ii. 3. * Phil. iii. 19. 5 2 Tim. iii. 4. > 

6 See p. 53, 4. " That in many of the Collects no such connection can 
be traced, no more disproves the probable correctness of the derivation, 
than the fact that some of the Epistles are taken out of the Acts, or the 
Old Testament, proves that they do not receive their denomination 
from the major part. 

7 Gelasius, Bishop of Rome, A.D. 492, is said to have arranged the 
Collects in order, and added some nevr ones. Gregory the Great, A.D. 



124 EPISTLES AND GOSPELS. 

It is not our purpose to examine these excellent and 
beautiful specimens of comprehensive prayer, in regular 
order. The attempt would be too laborious, and wholly 
inconsistent with the plan of this work. Besides — many 
valuable treatises on this subject are already in circu- 
lation, to which our readers would do well to refer.^ 

The Collects for Saints'-days, as well as for Sundays, 
are most valuable ; and altogether form an extensive 
collection of prayers, suited for almost every occurrence 
in a Christian's life and experience." 

The Epistles, for the most part, treat of points of 
duty ; the Gospels of the most important and affecting 
incidents in the lives of our Saviour and his Apostles. 
They are chiefly taken out of the Lectionary of Jerome,^ 
and have been thus used by the Church ever since the 
fourth century. 

How interesting the thought that, in reading the 
Epistles and Gospels marked out for the Ecclesiastical 
year, we are taking our walk through the field of Scrip- 
ture, by the same path, on which the Christians of 
1400 or 1500 years ago have gone before us, and held 
sweet and refreshing communion w^ith the Lord Jesus ; 
— when, as the disciples going to Emmaus, their "hearts" 
often " burned within them, as he talked with them by 
the way, and opened to them the Scriptures."^ We 
would earnestly recommend this valuable selection from 
Holy Writ for the private study of the devout Christian, 
on the days appointed by our Church, even where cir- 
cumstances may prevent their being publicly observed.^ 

600, revised them, and from his Sacramentary, about seventeen of the 
present Collects are taken. See Wheatly, Comber, Palmer, &c. 

1 See Biddulph on the Liturgy, 3 vols. 8vo. and Birch's Exposition of 
Collects. 

2 See Table of Collects arranged alphabetically under proper heads, 
published by the Society for Promoting Christian Knowledge. 

3 Wheatley, Comber. &c. 4 Luke xxiv. 32. 

5 See Appendix E. 



ADVENT. 125 

ADVENT. 

The Church measures out the course of time, not by 
the revolution of the civil or natural year, but by a 
method of her own ;^ — commencing the annual cycle of 
Sabbaths and Festivals, with the sacred season of Ad- 
vent, occupying the four Sundays next before Christ- 
mas-day ; as a preparation for the solemn commemora- 
tion of the coming of our Lord Jesus Christ in the 
flesh. The word Advent signifies coming ; — and the 
Epistles and Gospels chosen for this season have a refer- 
ence more or less distinct, to this leading idea ; — the 
First Coming of Christ to save^ being viewed in close 
connection with His second Coming to judge the world.^ 

The observation of Advent is of considerable anti- 
quity ; dating, as far as we can trace it back, from the 
middle of the fifth century.^ And surely, the true 
Christian cannot need to be told that it is a pious and 
profitable design of his faithful mother, the Church, 
thus to direct his thoughts to Jesus, " the Sun of Righ- 
teousness,"'* as his " morning-star,"^ the light risen 
upon a dark world. That as, '^ in the beginning, God 
said, Let there be light, and there was light ;"^ so " the 
light of the knowledge of the glory of God may shine 
in our hearts," reflected from " the face of Jesus 
Christ."^ That as He came in our flesh, so He may be 
formed in our hearts " the hope of glory. "^ Surely it is 

1 See Isaac Walton's interesting life of Gr. Herbert. " He instracted 
them what benefit they had by the Church's appointing the celebration 
of holy days, and the excellent use of them,— "to be (as the Rev. Mr. 
Hooker says) the landmarks to distinguish times ;" by them we are taught 
to take notice how time passes by us." And again, " Thus the Church 
keeps an historical and circular commemoration of times as they pass by 
us ; of such times as ought to incline us to occasional praises for the 
particular blessings which we do or might receive by those holy com- 
memorations." 

2 Rom. xiii. 11— -14. Matt. xxi. 5— 9. Rom. xv. 9—12. Lukexxi. 
27, 28, 31. 1 Cor. iv. 5. Matt. xi. 3, 10. Phil. iv. 5. John i. 23, 26, 27. 

3 Maximus Taurinensis, about the year A. D. 450, wrote a Homily on 
Advent.— -Wheatly. ^ Mai. iv. 2. 5 Rev. xxii. 16. 

6 Gen. i. 1, 3. 7 2 Cor. iv. 6. 8 Col. i. 27. 



126 ADYENT. 

a blessed privilege, and suitable exercise of our faith, to 
be calling to mind our Saviour's first Advent in lowly- 
meekness, and to anticipate His second coming in glo- 
rious majesty. May we be daily "looking for him,"^ 
and "love His appearing ;"2 that when that great and 
awful day shall dawn, we may " lift up our heads with 
joy, because our Redemption draweth nigh ;"3 and say, 
'^ Come, Lord Jesus, come quickly."^ 

The Collect for the First Sunday in Advent, is, in 
fact, the substance of the Epistle, moulded into the form 
of Prayer ; and is full of holy, practical truth, fresh 
from the mine of Scripture, contrasting the meanness of 
Christ's first coming, with the glory of his second Ad- 
vent. On the second Sunday, we have an invaluable 
prayer, suited for constant use before reading the Bible, 
and which is too well known to need further comment. 
On the third,5 we pray for God's ministers, that, like 
John the Baptist, they may prepare the way of the 
Lord by the preaching of Repentance. And on the 
fourth, we implore the aid of Almighty grace, to enable 
us to overcome the obstacles of besetting sin, in " hasting 
unto the coming of the day of God."^ Long has the un- 
believing world taunted us with the challenge, " Where 
is the promise of his coming ?" 7 — the predicted sign 
that we are living in "the last days."8 Let us not, 
then, forget that " a thousand years are, with the Lord, 
as one day."^ For " the day of the Lord,"— that tre- 
mendous " day of judgment and perdition of ungodly 
men,"^° — " shall come as a thief in the night," silently, 
suddenly, and with terror ; — and " the earth, and all 
the w^orks" of man " shall be burned up." " Seeing 
then that all these things shall be dissolved, what man- 
ner of persons ought we to be in all holy conversation 

1 Heb. ix. 28. 2 2 Tim. iv. 8. s Luke xxi. 28. 4 Rev. xxii. 20. 

& This Collect was substituted at the Restoration, 1662, for the follow- 
ing — " Lord, we beseech thee, give ear to our prayers, and by thy gracious 
visitation lighten the darkness of our hearts, by our Lord Jesus Christ." 

6 2 Peter iii. 12. ^ Verse 4. 8 Verse 3. ^ Verse 8. 

10 Verse 7. 



EMBER DAYS. 127 

and godliness V Let us so repent of sin, and embrace 
the hope of salvation in Christ, so live and labour for 
God, as those who " look for the new heavens and new 
earth, wherein dwelleth righteousness;" and who desire 
to " be found of him in peace, without spot, and blame- 
less." ' 

EMBER DAYS. 

The Ember-days,2 already alluded to,^ occur four 
times in the year, (as if to consecrate each season of it,) 
and continue for three days ; — viz. the Wednesday, 
Friday, and Saturday, — after the first Sunday in Lent, 
Whitsunday, the 14th of September, and the 13th of 
, December. The last of these occurring during Advent, 
we shall take this opportunity of making a few general 
remarks upon them. 

The design of the Church in setting apart these days, 
will best appear from her own declaration, in the Canon 
entitled, " Four solemn times appointed for the making 
of ministers." " Forasmuch as the ancient Fathers of 
the Church, led by example of the Apostles, appointed 
Prayers and Fasts to be used at the solemn ordering of 
ministers ; and to that purpose allotted certain times, 
in which only sacred orders might be given or con- 
ferred : We, following their holy and religious example, 
do constitute and decree. That no Deacons or Ministers 
be made and ordained, but only upon the Sundays im- 
mediately following " Jejunia qicatuor temporum,^'' com- 
monly called Emher-iveeks, appointed in ancient time 
for Prayer and Fasting (purposely for this cause at their 
first institution) and so continued at this day in the 
Church of England." 4 

Surely it is a cause for just regret, that a matter of 
such importance as the appointment of pastors to feed 
the flock of Christ, should be so carelessly passed over, 

1 2 Peter iii. 10—14. 
2 Signifying " days of ashes,"—" abstinmce," or (as others) "m course," 
•— Wheatley, p. 215. 3 gee p. 121. ^ Canon xxxi. 



128 USE OF EMBER DAYS. 

as it is at the present day, by a large majority of the 
congregations in our English parish churches. Our 
Church has appointed two excellent prayers to be used 
on the Ember- weeks, beginning on the Sunday before 
the day of Ordination.^ But, alas ! the conferring of 
Holy Orders being no longer confined to these periods, 
no wonder that the prayers of the Church have, in so 
many instances, ceased to be offered. It is not, we trust, 
the case that the reverend fathers of our Church are in- 
different to the prayers of the people. But, whatever 
be the cause of this omission, it seems greatly to be de- 
sired that we should return to the good " old paths "2 
of godly discipline ; and that the sympathies of the 
flock should again be drawn forth in behalf of their 
pastors, on these interesting occasions. If even our 
Blessed Lord himself, " in the days of his flesh,"^ de- 
sired the assistance of the prayers of his disciples, be- 
fore he gave to the Twelve their apostolic commission ; — 
" The harvest truly is plenteous, but the labourers are 
few ; 'pray ye therefore the Lord of the harvest, that 
he will send forth labourers into his harvest :"4 — how 
much more may the bishops and pastors of his flock, 
at the present day, take up the request of the Apostle — 
" Brethren, ^ray /or us^^ Great would be the advantage, 
under the Divine blessing, of a due observance of the 
Ember -weeks, as a means of concentrating, sustaining, 
and deepening, an united interest in prayer for the 
spiritual welfare of that universal Church of Christ, 
" which He has purchased with His own blood. "^ 

1 At the last Revision of the Prayer-Book, (1661, 1662). " The first 
most proper to be used before the candidates have passed their examina- 
tion, and the other afterwards." — Wheatly, p. 185. 

2 Jer. vi. 16. s Heb. v. 7. * Matt. ix. 37, 38. Comp. x. 1. 

5 2 Thess. iii. 1. Comp. Eph. vi. 19. Col. iv. 3. 1 Thess. v. 25. 

6 Acts XX. 28. Walton in his life of Hooker, records, that " He never 
failed, the Sunday before Ember week, to give notice of it to his parish- 
ioners, persuading them both to fast, and then to double their devotions 
for a learned and pious clergy ; but especially the last. And to what he 
persuaded others, he added his own example of fasting and prayer ; and 
did usually every Ember-week take from the parish-clerk the key of the 



RESPONSIBILITY. 129 

But this is not all. We are many of us called upon, 
at this season, to perform a solemn, and, in some cases, 
a painful and difficult duty, in connection with the ad- 
mission of young men into the sacred ministry of the 
Church ; whether it be examining into the qualifica- 
tions of the candidates, affixing our signature to their 
testimonials, or inquiring into, and testifying to, the 
fitness or unfitness of their character. This is, indeed, 
a responsibility too often little thought of by us : but 
not, on that account, the less weight3^ May God incline 
and enable us to discharge ourselves of it fully ! Little 
will the excuse avail, at the day of final account, " Am 
I my brother's keeper V'^ while the ^' blood " of souls, 
which were lost through our neglect, is " crying" against 
us "to God " for vengeance ! ^ 

But, on the other hand, who can estimate the benefits 
which might flow from fervent, united, persevering 
prayer for the outpouring of God's Spirit upon minis- 
ters and their flocks, at home and abroad. Bishops 
making a wise and holy choice, — pastors being enlight- 
ened, pure, and devoted to their work, — religion would 
revive in all its interests amongst us : scriptural piety 
would circulate freely throughout the whole body of 
the Church ; — " God would bless us, and all the ends of 
the earth would fear Him." ^ 

CHRISTMAS. 

Christmas,^ or the Feast of Christ's Nativity, was 
very early observed in the primitive Church, although 
the precise day on which it is fixed is a matter of 
doubtful authority. This, however, is a point of little 



church-door ; into which place he retired every day, and lockt himself up 
for many hours ; and did the like most Fridays, and other days of fasting." 
See also Walton's Life of G-. Herbert, Works, Vol. i. p. Ixiv. 

1 Gen. iv. 9. 2 Verse 10. 3 Psalm Ixvii. 7. 

4 Christmas— i. e. "the feast of Christ ;" onass being a word of Saxon 
origin, signifying a Festival — as in CoMdlemas, Martinmas, Michaelmas" 
i&c.— Todd. 

K 



180 CHRISTMAS. 

practical importance ; the design of the institution of 
such a festival, and the spirit and manner of its proper 
observance, being the marks at which we would now 
direct the attention of our readers. 

On this interesting day we call to mind that most 
stupendous " mystery of godliness, God's " becoming 
" manifest in the flesh,"^ or nature of man, by the In- 
carnation of Christ ; and are invited to join in the song 
of the angels at His birth, " Glory to God in the high- 
est, and on earth peace, goodwill towards men,"^ And 
surel}^, if we were to keep silence on such an occasion, 
the very *• stones would cry out " ^ against us. 

Our Church has furnished us with an admirable pro- 
vision of spiritual services, appropriate for this day's 
solemn commemoration. In the Collect, we pray that, 
as the " only-begotten Son of God " was, " as at this 
time, born of a pure Virgin,"^ so we " being born again,^ 
and made his children by adoption and grace,"^ may 
" daily be renewed by his Holy Spirit.''^ How great is 
our privilege ! — The blessed Virgin was indeed honoured 
in being the mother of our Lord. But what was her 
dignit}^ herein when compared with that of those in 
whom " Christ is formed- the hope of glory 1" ^ She 
was, for a short time only, the chosen vessel, which con- 
tained the incarnate Deity. We may always be so, — in 
whose "hearts Christ dwells,"!^ — being "the habitation 
of God through the Spirit." ^^ To use the emphatic 
language of our excellent Homily on this occasion ; 
" how much are we bound to the goodness of God in 
this behalf ! How many thanks and praises do we owe 

1 The observation of Christmas on the 25th of December is referred to 

early tradition by the Apostolical Constitutions, and by Chrysostom ; 

(Tom. 5. p. 467) but it does not appear to have been fixed till the period 

of the Council of Nice, A. D. 325, when Christmas is said to have been 

first separated from Epiphany. — See Hale's Chronology, pp. 196 — 199. 

2 1 Tim. iii. 16. 3 Luke ii. 14. 4 Luke xix. 40. 

'^ John iii. 16 ; i. 14. Matt. i. 22—25. 6 John iii. 3—5. 

7 Gal. iv. 4- 6. 8 Titus iii. 5. 9 Col. i. 27. Gal. iv. 19. 

10 Eph. iii. 17. 11 Eph. ii. 22. 



CHRISTMAS. 131 

unto him for this our salvation, wrought by his dear 
and only Son, Christ, who became a pilgrim on earth, 
to make us citizens in heaven ; who became the Son of 
man, to make us the sons of God ; who became obedi- 
ent to the law, to deliver us from the curse of the 
law ; who became poor, to make us rich ; vile to make 
us precious ; subject to death, to make us live for 
ever !" » 

The Epistle and Gospel for the day 2 set forth the 
glory of the Divine nature of Jehovah Jesus, as " God 
and man in one Christ." ^ 

" As much when in the manger laid, 
Almighty ruler of the sky. 
As when the six days work He made 
Fill'd all the morning stars with joy." 4 

In the first Prayer-book of Edward VI., there was 
another Collect, wdth its Epistle and Gospel, appointed 
for the First Communion, probably held early in the 
morning ; the present being used at the second.'^ This 
arose from the churches not being large enough to hold 
all the communicants at the great festivals of Christmas 
and Easter. Whatever improper motives tended to 
swell the concourse to the Lord's Table at those seasons, 
and, consequently, diminish our regret at their discon- 
tinuance ; we cannot but desire to see an increased at- 
tendance of spiritual worshippers, calling for a more 
frequent repetition of that holy Sacrament. 

The Proper Psalms seem designed to assist us in 
giving " thanks unto God for his unspeakable gift,"^ — 
the gift of his dear Son, to whom several of them dis- 

1 Horn. xxiv. "Sermon of the Nativity." 
2 Heb. i. 1— 12. John i. 1—14. s Athan. Creed. ^ Cowper. 

The following was the Collect '• At the first Communion." " God, 
which makest us glad with the yearly remembrance of the birth of thy 
only Son Jesus Christ: grant that as we joyfully receive him for our Re- 
deemer, so we may with sure confidence behold him, when he shall come 
to be our judge, who liveth and reigneth," &;c. Ep. Titus ii. 11 — 15. 
Gosp Luke ii. 1—14. The latter is now the second Lesson — which was 
then taken from Matt. i. 6 2 Cor. ix. 15. 

K 2 



132 ST. Stephen's day. 

tinctly refer.^ The Lessons selected to be read, con- 
firm the precious truth of the Incarnation, by the three- 
fold testimony of a Prophet, an Apostle, and an Evan- 
geiist.2 

How painful is the reflection, that this peculiarly 
Christian Festival should have been so long, and so 
generally perverted to purposes of sensual pleasure, not 
much less gross and debasing, and, certainly, far less 
excusable, than the orgies of the heathen "Saturnalia," 
into whose room they are said to have succeeded. ^ 
Surely there is no necessity that Christian gladness and 
mirth should degenerate into voluptuous indulgence, 
much less into brutal excess, and barbarous riot. " Is 
any merry ? let him sing psalms^ " ^ is the Scriptural 
rule : but to apply it, we need a spiritual taste ; and 
until we obtain that, it is vain, and worse than vain, to 
pretend to rejoice at the birth of Him, who " came to 
save his people /rom their sins J' ^ 

ST. Stephen's day. 

The Feasts of St. Stephen, St. John the Evangelist, 
and the Innocents,^ follow immediately after Christmas- 
day, not because this was the time of their sufferings, 
but because they seemed fitly to represent that " noble 
army of martyrs," that " glorious company of Apos- 
tles,"7 and those " little ones " of Christ's " kingdom,"8 



1 Psalm xlv. Ixxxv.lxxxix. ex. 
Taken from Isaiah ix. and vii. Lnke ii. Titus ill. 
3 " Hospinian, a learned German antiquarian, is of opinion that th6 
Christians at Rome celebrated Christmas on the 25th of December, to 
make amends for the Heathen Saturnalia, which was a season of great 
festivity," and unrestrained licentiousness among all classes, "beginning 
December 16th,'' (rather 17th) " and usually prolonged to a week." — 
Hales, p. 19y. * James v. 13. 

5 Matt. i. 21. Comp. James iv. 8—10. 
6 These days were very early observed in the Church, See Orig, Horn. 
3. in Divers. Part 2. Aug. Serm. 314, 315, &c. Chrysost. in S. Steph. Orat. 
135, 135. &c. 

7 The " Te Deum." « Matt, xviii.3— 6 ; xix, 14. 



ST. Stephen's day. 133 

which compose the retinue and royal train of our 
heaven-born King. 

We shall not dwell at length on these days, having 
already alluded to the general principle on which they 
are observed by the Church. ^ Bub as Stephen was the 
Proto-martyr, qt first of the martyrs^ this seems a proper 
place for making a few remarks on the character of 
those ancient " commemorations of the martyrs^^ 2 of 
which our present Saints'-days are considered to be the 
legitimate offspring. 

St. Paul exhorts the Hebrews to " remember them 
which had the rule over them/' or, as it is in the mar- 
gin, ^Hheir guides^^ who had spoken unto them the 
word of God : whose faith he bids them to ^' folio w, 
considering the end of their conversation ^^ The mar- 
tja'dom of James, who is called the first Bishop of Jeru- 
salem^ is usually supposed to be here alluded to ;4 not 
to mention James, the brother of John, whom Herod 
beheaded,^ and even Stephen himself : ^ As a means of 
carrying out this Apostolic precept, the ancient Chris- 
tians used to meet annually at the graves of the mar- 
tyrs, and celebrate their birthdays, — as the time of their 
suffering was called, — with suitable expressions of joy 
and praise.*? Thus Ignatius was honoured at Antioch, 
and Polycarp at Smyrna.^ But, in process of time, 
these simple exercises of piety degenerated into idola- 
trous adoration of dead men's bones, and the most de- 
basing superstitions. At the Reformation, therefore, all 
the names, not found in Scripture, as recorded exam- 
ples of Christian sanctity were rejected, and those 
festivals which were retained in the Calendar, 
were restored to their primitive design, namely, 



^ p. 115. 2 « Memorise Martyrum." 3 Heb, xiii. 7. 

^ See Doddridge, &c. 5 Acts xii. 2. 

6 Acts vii. 59, 60. See Scott on Heb, xiii. 7. 
7 Hooker, v. 20. (9). Aug. Serm. 310. 
8 See Act. Mart. Ignat. § 7, and Eccles. Smyrn, Epist. de Mart, S, 
Polycarp. § 18. 



134 THE CIRCUMCISION. 

not for the vjorshipping, but the imitation of the 
Saints.^ 

The Collect is addressed to the Lord Jesus Christ, 
after the example of the dying martyr ;2 and is full of 
admirable instruction for the Church, as a preparation 
for those days of fiery trial, which she should never put 
out of sight, even in her most sunshiny hours of pros- 
perity. The character of Stephen, as a man "full of 
the Holy Ghost, and wisdom/'^ — " full of faith and 
power, "^ — is set forth in the Epistle, and Second Les- 
sons,5 to which we refer our reader. 

THE CIRCUMCISION. 

The feast of the Circumcision^ better known as Neio 
¥^ar^s-dayy is important to be observed ; — not only as 
reminding us of that Saviour, who was made " obedient 
to the law for man,"^ and on this day received the 
name of Jesus /"^ — but also, as teaching us how to begin 
the year aright, — namely, by seeking of God the " true 
circumcision of the Spirifc ; that our hearts and all our 
members being mortified from all worldly and carnal 
lusts, we may in all things obey His blessed will." ^ 

No season can be more proper for this Prayer, than 
the beginning of a new year ; which so forcibly re- 
minds us of the shortness, and rapid lapse of time ; — 
that time which was " given us to prepare for eternity."^ 
We should, on such an occasion, call ourselves to ac- 
count, bring our sins to remembrance, and " so number 
our days, as to apply our hearts unto wisdom :"i^ — and 
thus set ourselves in earnest, to " work the works of 
Him that sent us while it is day, for the night cometh 
when no man can work."^^ Let us, therefore, "redeem 

1 " Honorandi sunt propter imitationem, non adorandi propter religi- 
onem." — Aug. de Vera Eelig. c. Iv. 2 Acts vii. 59, 60. 

3 Acts vi. 3. 4 Yi. 5, 8. 5 Acts vi, vii. 

6 Collect. Matt, iii. 13. Gal. iv. 4. 7 Luke ii. 21. 

8 Jer. iv. 4. Rom. ii. 29 ; vi. 12, 13. Col. ii. 10, 11 ; iii. 5. 
9 Fenelon. See his excellent "Reflections" on " Spending Time well." 
10 Psalm xc. 12. n John ix. 4. 



EPIPHANY. 135 

the time " * that has been lost, and still remains within 
our reach ; and by repentance, diligence, patience, and 
prayer, buy back out of the hands of sin, vanity, and 
folly our misspent moments.^ 

EPIPHANY. 

The Epiphany^ or Manifestation of Christ, is a feast 
of great antiquity, and anciently included the whole 
interval from Christmas to this day ,3 being the period of 
the appearing of the Son of God, first to the Jews,^ and 
then to the Gentiles.^ The Collect for the day refers to 
the latter manifestation, as recorded in the Gospel ; 
Avhen the eastern magi were led by their observation 
of a new star, to seek out the infant Jesus : and di- 
rects our thoughts and desires, looking forward through 
the vision of faith here, to the " fruition of the glorious 
Godhead," in the eternal and beatific Epiphany here- 
after. The Epistle sets forth the grace of God displayed 
tov^^ards us Gentiles, in revealing "the unsearchable 
riches of Christ," by the preaching of His Gospel.^ The 
Second Lessons present us with other manifestations of 
His glory ; as by the voice of the Father, and appear- 
ance of the Holy Spirit, at His baptism -^ and by His 
first miracle in Cana of Galilee.^ 

May we learn from this subject, to value our Chris- 
tian privileges, and labour to improve them, and com- 
municate them to others ; that Zion may " arise, and 
shine," and show that " her light is come, and the glory 
of the Lord is risen upon her."^ Let us unite our 
prayers and endeavours for the diffusion of the Gospel 
light in the " dark places of the earth,"!^ and be willing 
to follow the " star of Bethlehem," wherever it shall 
lead us ! Having found Jesus ourselves, let us bring 
others unto Him, by the purity and loveliness of our 

1 Eph. V. 16. 2 See Appendix F. 

3 Nelson. In Bingham's Ant. xx. 2, 3 ; a different account is given. 
Compare August. Sermones, 199—204. * Luke ii. 15—20. 

5 Matt. ii. 1—12. 6 Eph. iii. 1— 12. 7 Lukeiii. 22. 8 John ii. 1—12. 
9 First Lesson, Morning. Isaiah Ix. lo Psalm Ixxiv. 20. 



136 LENT. 

lives, as well as by the force and clearness of our in- 
structions, remembering that ''for this purpose vjas the 
Son of God manifested^ that he might destroy the vjotTcs of 
the devil r^ 

LENT. 

The word Lent^ in the Anglo-Saxon language, signi- 
fies spring!^ Hence the Fast of Forty days, already 
noticed,^ which was observed by the early Christians, 
(at least ever since the times of Irenseus,^) as a prepara- 
tion for Easter, — occurring at this season of the year, — 
was called by this name. 

Having already dwelt, at considerable length, on the 
duty of Fasting, and the manner of improving it, it is 
not our intention to enter minutely into the kind of 
abstinence to be practised at this time, or the various 
directions which have been given upon this subject. 
Suffice it to say that the Ante-paschal Fast v^o^^ a custom 
of the primitive churches, almost as universal and 
established as the Feast of Easter. But in the leng-th 
of it, and manner of observing it, there was great dif- 
ference. Let every Christian, then, consider for him- 
self what the word of God has said on this subject, and 
what he is able to bear, with advantage to his soul, and 
honour to his Lord.^ To fast in a self-righteous, hy- 

1 1 John iii. 8. See Collect for the 6th Sunday, which was added at 
the Restoration. 1661. 

2 Lenten — the season when days are increasing in length. — Brady's 
Clavis Calendaria. 

3 See page 121. Hence called anciently Quadragesima, whence the 
titles Quinquagesima, Sexagesima, &c. given to the preceding Sundays. 

4 Euseb. Hist. 1. 5. c. 24. Irengeus was Bishop of Lyons, A.D. 177. He 
states that some made it a fast of 40 hours, 

5 Becon, in his excellent " Treatise of Fasting," well observes ;— 
" This is to he considered in our fasting, that we do not with our un- 
measurable fasts so make weak and feeble the body, that it be able to 
serve neither God, nor our neighbour, nor yet ourselves ; and by this 
means utterly quench the use and working of the Spirit, as we read that 
many in times past have done : such fasts please not God. This com- 
mandment therefore of St. Paul is to be observed in all our fasts : " Make 
not provision," saith he, " for the flesh, to fulfil the lusts of it." A horse 
that is too delicately fed, casteth his master ; again, if he be kept too 
hungry, he fainteth in the midst of the journey, and doth not his office. 



LENT. 137 

pocritical, and ostentatious spirit, is downright poison 
to the soul, and most injurious to the Saviour's glory. 
*• Is it such a fast that / have chosen ? a day for a man 
to afflict his soul. Is it to how down his head as a bul- 
rush, and to spread sackcloth and ashes under him 1 
Wilt thou call this a fast, and an accei^talle day to the 
LordV'^ 

We have had enough of monkish austerities, and self- 
inflicted penance. But there are other and better ways 
of improving this season of abstinence, in a truly ra- 
tional and scriptural manner. First ; — by denial of our 
ordinary indulgences, to mortify the flesh, and keep 
a stricter watch over our tempers, appetites, and 
passions.2 Secondly ; — by separation from worldly 
company and pursuits, to give ourselves more exclu- 
sively to prayer, reading and hearing God's word, and 
meditation upon it, and diligent self-examination.^ 
Thirdly ; — by curtailing our expenses in pleasure and 
shew, to counteract our natural selfishness, and be able 
to give more liberally to relieve the wants of the poor.^ 
Lastly ; — by humbling ourselves before God, to put 
away our besetting sins, implore the Divine forgiveness, 
and so be prepared for closer and more intimate com- 
munion with him here, and for admission into his pre- 
sence and glory hereafter. ^ 

ASH-WEDNESDAY. 

The first day of Lent is called Ash-Wednesday^^ "from 

A mean therefore is to be had, as in feeding of the horse, so likewise in 
ordering of the body. We live not to eat, but loe eat to live." — Catechism, 
(fee. Parker Soc. Ed. p. 545. 

1 Isaiah lyiii. 3—7. Comp. Matt. vi. 16—18. Luke xviii. 12. Col. ii. 
16, 18, 20—23. 

2 Rom. viii. 13. 1 Cor. ix. 27. 2 Cor. yii. i. Gal. v. 24. Col. iii. 5. 
Comp. Isaiah lyiii. 4, 

3 Matt. iv. 1, 2. Luke ii. 37, Acts x. 2, 30, 33. 1 Cor. yii, 5, Comp, 
Neh. ix. 1—3. Psalm cxix. 59, 60. Luke xv. 16—18. 

4 Isaiah lyiii. 3, 6, 7. Acts x. 2, 31. 

5 Joel ii. 12 — 17. Dan. ix. Jon. iii. 

6 The fast oi;forty days commences on a Wednesday, because the an- 
cient church omitted the six Sundays in Lent, and these four days being 
added, made the term complete — Nelson. 



138 ASH-WEDNESDAY. 

the custom that prevailed in the ancient church, for 
penitents^ at this time, to express their humiliation for 
sin, hy lying in sackcloth and ashes ; " ^ this outward 
sign heing made use of, in imitation of the Jewish 
mournerS;2 as suitable to produce a more lasting re- 
membrance of shame in the offender, as well as a grea- 
ter fear of offending in others. 

When those who had fallen from their Christian pro- 
fession, had given sufficient proof of sorrow for their 
sin, and humiliation on account of it, they were ad- 
mitted again into the communion of the church. The 
Bishop, or Presbyter, laying his hands upon the head 
of the penitent, solemnly blessed and absolved him in 
the name of the Lord ; upon which he w^as received by 
the whole congregation with expressions of joy, and 
partook with them of the Lord's Supper. ^ 

However strange such a proceeding may appear, when 
judged of by modern notions and usages, yet our 
church, in the service peculiarly appointed for this day, 
calls it a " godly discipline," and declares that '^ it is 
much to be wished that it should be restored," ^ founded, 
as it is, upon the express laws of Christ and his 
apostles. 

Thus our blessed Lord gave the church power to 
'' bind and loose," ^ i.e. to pass sentence of condemna- 
tion and pardon upon such as were brought before 
them, accused of any crime. And the apostle Paul 
charges the Corinthians to purify their church from 
the defilement of its corrupt members, by " delivering 
them to Satan for the destruction of the flesh," (a tem- 
porary though awful exclusion from the bosom of the 
church, and privileges of Christianit}^,) "that the spirit 
might be saved," by repentance, " in the day of the 
Lord Jesus." 6 Whatever else was implied, — and it is 

1 Nelson. Tertullian de Psen. 

2 Esth. iv. 1—3. Isaiah Iviii. 5. Dan. ix. 3. Jonah iii. 6. Matt. xi. 21. 

3 Cyprian's Ep. 17, 18. Referred to by Nelson. See also Hooker Ecc. 
Pol. vi, 4 (6). * The Commination. 

5 Matt, xviii. 17,- 18. John xx. 22, 23. 6 i Cor. v. 5. 



PRESENT DUTY. 139 

probable some miraculous visitation was expected to 
follow, — excommunication, in the ordinary sense of the 
word, was the apostle's primary design ; for he adds, 
" put away from among yourselves that wicked per- 
son."^ And again, in the same chapter, he charges 
them to "have no company "2 with such unworthy 
professors : and, doubtless, intended such to be ex- 
cluded from the Lord's table ; for, even on ordinary 
occasions, " with such an one they were not to eat."^ 

But although such a form of church discipline is no 
longer maintained amongst us, our duty, as individuals, 
must not be lost sight of. We are, at this season in 
particular, called to attend to the following points. 

First ; — to search our own hearts, and examine our 
lives diligently by the rule of God's word ; and if our 
consciences condemn us on account of any particular 
offences, we should humble ourselves before God, con- 
fessing our sin, with prayer and fasting, making restitu- 
tion for any wrong done to our neighbour,^ and seeking 
for pardon and acceptance through the blood of Jesus, 
and the grace of the Holy Spirit to amend our lives. 
Nor shall we fail, if our search is impartial and en- 
lightened, to lind sufficient cause for the exercise of 
" godly sorrow.'^ 5 

Secondly ;— to bewail our national sins, and humble 
ourselves on account of the prevailing evils in church 
and state.6 — To intercede for our neighbours, and 
specially for the careless and profane, backsliders and 
hypocritical professors, that they may be converted and 
reformed ; and also for our church, that godly discipline 
and primitive purity may be restored to it. 

^ 1 Cor. V. 13. 2 V. 9. 

3 V. 11. See Doddridge and Whitby, It is important to remark that, 
in the former application, the command cannot be considered as addressed 
to private individuals, but to the Church; so that while it does not war- 
rant our separation from a society of Christians, on account of such cor- 
rupt members, it is still obligatory upon our Ecclesiastical rulers, whose 
duty it is to separate such from their communion. 
1 Ex. xxii. 1, 3, 4, &c. Luke xix. 8. 5 2 Cor. vii. 10. 

6 Dan. ix. Ezra ix. Neh. ix. 



140 PASSION WEEK. 

And, Thirdly ; — to do our utmost towards accom- 
plishing the same end in practice, by forsaking our own 
sins, correcting evil in our families, " coming out and 
being separate"^ from the company of the wicked, 
boldly rebuking vice, and using our influence and en- 
deavours to bring offenders to a sense of their sins, and 
to deserved punishment when incorrigible ; and, lastly, 
to awaken our rulers to a higher sense of their duty in 
this respect, and of their obligations to God and the 
souls of men. 

But we shall have occasion to return to this subject, 
when we come to consider the Commination Service ; 
which the church has provided as a sort of substi- 
tute, to supply the want of ecclesiastical discipline, 
" until it is restored." Suffice it to add, that through- 
out the solemn services of the day, she calls her mem- 
bers to humiliation and repentance, making use, for this 
purpose of the seven Penitential Psalms ;2 which have, in 
all ages, been the loved companions of the afflicted and 
contrite spirit, guiding their meditations, and assisting 
their approaches to the throne of grace. The Collects 
for Ash- Wednesday, and for the first Sunday in Lent, 
are admirable patterns of our devotions at this season ; 
• — the one directing us respecting the nature of true 
penitence, the other the evangelical use of fasting. 
The epistle and gospel for this day have been already 
referred to.^ 

PASSION WEEK. 

The Church having, throughout the whole of Lent, 
continued to set before us lessons of an humiliating and 
practical character, to deepen our repentance, and stir 
up our minds to the pursuit of true godliness ; on the 

1 2 Cor. vi. 1. 

2 Psalms vi, xxxii, xxxviii, li (In Commination), cii, cxxx, and cxliii. 
Let the reader examine them often and prayerfully. Let him " study 
them on his knees." 

3 Joel ii. 12—16. Matt. vi. 16—20. See pp. 118, 119, also Appen- 
dix G. 



PASSION WEEK. 141 

Sunday next before Easter^ brings us more immediately 
in view of that great event, which we have been all 
along preparing to commemorate, — the crucifixion of 
Christ. The Collect points directly to his Cross, and 
reminds us of the twofold design of his death upon it, 
— as the closing scene of a life of uninterrupted and un- 
sinning obedience ; — to be an Atonement^ and an Exam- 
ple,^ Let us seek first to know him savingly in the 
former character, that we may, by his grace, be enabled 
to follow him in the latter ; and thus ^^ be made par- 
takers of his resurrection I"^ The Epistles for Monday, 
Tuesday, and Wednesday in Passion lueeh, are descrip- 
tive of the sufferings, patience, and triumph of our 
Lord ;4 while in the Gospels, the accounts of hi^ pas- 
sion or suffering, given by the four Evangelists, are gone 
through in order. It is a week, '^much to be observed,"^ 
and was anciently called " the Great," or " Holy 
Week ;"6 as bringing before our minds the most impor- 
tant and wonderful event the world ever witnessed. 
Well may the true Christian exclaim with St. Paul, 
" God forbid that I should glory, save in the cross of 
our Lord Jesus Christ, by whom the world is crucified 
unto me, and I unto the w^orld." 7 

1 Commonly called "Palm Sunday," on account of an old custom, 

■which prevailed till the Reformation, of decking the churches with 

palms on this day, in commemoration of our Saviour's triumphal entry 

into Jerusalem. 2 1 John ii. 2 ; iv. 9, 10. Phil. ii. 5—8. 

3 Collect. Phil. iii. 8—10. Rom. viii. 16, 17. 

4 Isaiah Ixiii. 5—11. Heb. ix. 16—28. 

5 Exod. xii. 42. It is recorded of the excellent Rauschenbusch, Lu- 
theran pastor of Elberfield in Germany, that " The most favoured seasons 
for his own spiritual edification were i\\e passion-ioeekst He enjoyed them 
each whole year through. He had experienced that the Spirit of the 
Lord was then peculiarly influential ; and that the power of Christ's 
sufferings communicated itself then to men's hearts in an exalted degree ; 
that it made the service of sin disagreeable (for the time at least) even to 
men of the world, and stirred up true believers to renewed devotedness, 
to shew forth the fruits of Christ's death in a life sanctified by God and 
to God."— Memoir, p. 207.— 

6 Wheatly, Nelson, Bingham. Conf. Chrys. tom. 3. p. 821. 

7 Gal. vi. 14. Eusebius informs us that " At the feast of our Saviour's 
Passion," the Christians of his time " were accustomed to exercise them- 



142 GOOD FRIDAY. 

The Epistle and Gospel for Thursday in this week 
refer to the Lord's Supper/ this being the day on which 
it was instituted, and on which the ancient Church 
generally used to receive it, in the evening.^ 

GOOD FRIDAY. 

We are now come, as it were, to the foot of the Cross ; 
Good Friday being the day on which the Church com- 
memorates the death of our blessed Lord upon it for the 
sin of the world. She provides us with services very suit- 
able for the solemn occasion. Three Collects are allotted 
for its special use, in two of which we pray for Christ's 
Church; — first under the emblem of a " family," ^ and 
then as a " body," consisting of various " members." ^ 
Thus, our charity gradually enlarging itself, and extend- 
ing its regards from a general to a particular view of the 
wants and circumstances of each ; we are prepared, in the 
third, to intercede for all mankind, distributed under 
the different names of *^^ Jews, Turks, Infidels (or un- 
believers, including the heathen,) and hereticks."^ This 
iB a truly missionary prayer, and is based upon the true 
missionary principle, " the love of Christ ;" — which 
^^ constrain eth us,"^ to love all men, even our enemies, 
and desire their salvation : even as our blessed Lord 
" died for all," and prayed for his murderers, " Father 
forgive them, for they know not what they do."^ 

The Gospel and Epistle exhibit to us the suffering 

selves in fastings and watchings, and diligent attention to the Divine word." 
— Ecc. Hist. ii. 17. As an aid to our devotional exercises, at this time, 
'•' Jiambach's MeditatioTis. on the Sufferings of Christ," is strongly re- 
commended. 

1 Hence called Maimdy-Tluirsday, as usually explained, on account of 
the mandate or command to observe his Supper, or to love one a/wther ; but 
the true derivation, as it appears to the vrriter, is from "Maundy" — a 
feast, a derivative of mo:and—Si hand-basket, in -which victuals were 
carried round for distribution among the poor. See Hutchinson's Works. 
Parker So. Edit. p. 221, and Index, p. 346. The Royal Mawndy gifts are 
still distributed to the poor annually, on this day. 

2 Wheatly. s Eph. iii. 14, 15. 

* 1 Cor. xii. 12—27. Rom. xii. 4—8. 5 Rom. x. 1. 2 Tim. ii. 24—26. 

6 2 Cor. V. 14. 7 Luke xxiii. 34. 



EASTER-EVE. 148 

Saviour, 1 and the end of liis sacrifice ;2 — the former, in 
the very words of that beloved disciple, who alone stood 
by the Cross, when the rest had fled ; and heard his 
Saviour say, " It is finished!''' ^ 

The proper Psalms cannot fail to recal to our minds 
the Lamb of God, bleeding and dying under the load of 
our guilt. ^ They are mostly prophetical of Christ, and 
contain several passages, applied to him in the New 
Testament.5' The same may be said of the first Lessons ; 
the offering up of Isaac being clearly a type of the cru- 
cifixion of Jesus f and the fifty-third chapter of Isaiah, 
more resembling a history of that event, than a pro- 
phecy, delivered seven hundred years before it took 
place. So marvellous, so stupendous is the foreknow- 
ledge of God ! We can but stand on the shore of this 
unfathomable ocean, and exclaim with the Apostle, 
"0 the depth I'"^ But the ^^ riches of his grace"^ are 
equally wonderful, and still more adorable. On such 
an occasion should we not be excited to pray, that 
" being rooted and grounded in love, we may be able to 
comprehend with all saints what is the breadth, and 
length, and depth, and height ; and to know the love of 
Christ which passeth knowledge, that we may be filled 
with all the fulness of God T 9 

EASTER-EVE. 

Easter- Even J the VigU}^ or preparation for Easter, — is 
the day on which we commemorate our blessed Lord's 
lying in the grave. On this account it was anciently 
kept with much solemnity, as a season of strict fasting, 
and watching till midnight ; and also was set apart for 
the administration of Holy Baptism, which is by the 

1 John xix. 2 Heb. x. 1—25. 3 John xix. 30. 

4 Psalms xxii, xl, liv, Ixix, Ixxxviii. 
5 Comp. Psalm xxii. 1, with Matt, xxvii. 46; Verse 18, with John 
xix. 23. Psalm 1. 8, with Heb. x. 5—7. Psalm Ixix. 21, with John 
xix. 28, 29. 6 Gen. xxii. Comp. Heb. xi. 19. 

7 Rom. xi. 33. 8 Eph. ii. 7. 9 Eph. iii. 17—19. See Appendix H. 
10 See Appendix D. 



144 EASTER-DAY, 

Apostle Paul called, our being "buried with Christ." ^ 
The Collect and Epistle have a reference to this usage ;2 
and we pray that, " as we are baptized into the death of 
our Saviour, so by continual mortifying^ our corrupt 
affections, we may be buried with him ; and that 
through the grave and gate of death, we may pass to 
our joyful resurrection."^ 

On this day of solemn suspense, as it were, it is good 
for us to retire, with our Saviour, from the world, and 
give up our thoughts to serious contemplation of that 
separation of body and soul, that awful change, and 
eternal decision, which soon await us. Death-bed re- 
pentance is alwa^^s dangerous. Though we fully admit 
that we are "justified " before God " by faith" alone ;5 
— yet, since " faith without works is dead,"^ — a consis- 
tent course of life, by faith in Christ, is the only evi- 
dence, completely satisfactory to others, of a state of 
safety. 

EASTER-DAY. 

If we have, with our Church, faithfully followed our 
Lord thus far, in his course of humiliation, from the 
" upper room " 7 at Jerusalem to the garden of Gethse- 
mane, the hall of Pilate, the cross at Calvary, and lastly 
to his lonely resting-place in the tomb of Joseph of 
Arimathea ; we shall be prepared to join in her jo}^- 
ful exaltation on the glad morning of his Resurrection :8 
— a day which has ever been regarded as a high and 
holy festival by the greater part of Christendom, 9 — the 
chief Lord's day in the year. 

1 Rom. vi. 4o Col. ii. 12. 2 i peteriii. 21. 

3 It should be " continually," or " of our cormpt," &c. 4 Col. iii. 5. 

5 Rom. iii. 24—28. Gal. ii. 16. " Fides foeta ante partum justificat." 
See Art. xi. Hom. iii, iv, xxy. Hooker Ecc. Pol. vi. 4 (15). 

6 James ii. 14—26. Comp. 1 Jolin ii. 3—6, 29. 7 Luke xxii. 12. 

8 " In the primitive times, the Christians of all churches, on this day, 
used this morning salutation, " Christ is risen ; " to which those who were 
saluted, answered, " Christ is risen indeed : " a custom still retained in 
the Greek Church."— Wheatly. 

9 Gregory Nazienzen calls it " the Queen of Festivals." (Orat. 42.) The 



SERVICES. 145 

The name Easter is of doubtful meaning ;i — but, as 
in the word Sunday, we regard not the name, but the 
thing ; — so that, if we are careful to lay aside all super- 
stitious feelings and usages, the title of the feast need 
not offend us. 

The services of the Church are in harmony with so 
joyful an occasion. Instead of the usual Psalm, the 
95th, she furnishes us with a selection of appropriate 
texts, pointing out the nature of the Feast,^ the manner 
in which we should keep it ;3 the practical lesson which 
we should learn from the Resurrection of Christ,^ and the 
benefits which flow to us from it.5 The Collect for the 
day alludes to Christ's victory over death, and his hav- 
ing thus " opened to us the gate of everlasting life :"^ — 
and we pray that, as the grace of God ^'prevents,'''' or is 
beforehand ivith n^y — by "putting into our minds good 
desires ; so by his continual help we may bring the 
same to good effect" by entering in at that '^ gate''' which 
he has now set " open before" us."^ This is a very suit- 
able prayer for those, who having gone through a course 
of preparation in the previous season of Lent, are now 
approaching the Lord's Table, to renew their solemn 
vows ; — those vows which we can never perform, but 
in simple dependence upon him, " who worketh in us 
to will and to do of his good pleasure. "^ 

The Epistle and Gospel need no comment, but that of 
an inward experience of the uniting power of faith, by 

only dispute among the ancients respecting it was, about the time of its 
celebration : the Eastern Churches keeping Easter, (or the Paschal 
Feast,) on the day of the Jewish Passover, the 14th of the new-moon ; the 
Western on the next Lord's-day after it. This controversy was settled 
at the Nicene Council (A.D. 325) in favour of the latter. 

1 Easter is usually derived from Oster, — an Anglo-Saxon word, signi- 
fying to rise. But others think it was the name of a Heathen Goddess — 
worshipped by our Saxon ancestors in the Spring, — answering to Astarte, 
or Ashteroth, 2 i cor. v. 7. 

3 Verse 8. * Rom. vi. 9—11. 5 i Cor. xv. 20—22. 

6 1 Cor. XV. 54. 2 Tim. i. 10. Heb. ii. 14, 15. Rev. i. 18. 

7 We may observe that all the Collects for the five Sundays after 
Easter, are Prayers for Holiness in heart and life. 

8 Phil. ii. 13. Comp. i. 6. Art. x. 
L 



146 EASTER-WEEK. 

which we are drawn to Christ as with magnetic attrac- 
tion, " are crucified with him," " risen with him/' and 
" sit with him in heavenly places ;" from whence " when 
Christ, who is our life, shall appear, we also shall appear 
with him in glory." ^ 

Of the proper Psalms, two clearly refer to the Resur- 
rection of Christ,2 and the others easily admit of appli- 
cation or accommodation to that event, of which the 
deliverance of David from his enemies, and of God's 
people out of Egypt, were, in some measure, types.^ 
The First Lessons, which describe the institution of the 
Passover, and the Exode of the Israelites, are similarly 
applicable. 4 

The allusion to this Feast, in the proper preface for 
Easter-day, in the Communion-service, is too beautiful 
to be omitted. '^ Chiefly we are bound to praise thee 
for the glorious Resurrection of th}^ Son, Jesus Christ 
our Lord : for he is the very Paschal Lamb, which was 
offered for us, and hath taken away the sin of the 
world ; who by his death hath destroyed death, and by 
his rising to life again hath restored to us everlasting- 
life." 

EASTER-WEEK. 

To add to the solemnity of Easter, and, in primitive 
times, to admit of the further improvement of this sea - 
son by those, who at this feast, were usually admitted 
into the church by baptism ; — as well as by those who 
partook of the Lord's Supper, for the first time, on 
Easter Sunday ;— the Monday and Tuesday following 
are appointed to be observed as da^^s of joyful thanks- 
giving. Indeed this festival anciently lasted fifty days, 
reaching to Whitsunday ; and is still, in some measure, 
continued to the following Lord's -day, when the Collect 

1 Col. iii. 1 — 4. Comp. Gal. ii. 20. Eph. ii. 6 ; also John vi. 44. See 
Horn. xxvi. and Appendix I. 

2 Comp. Psalm ii. 7, with Acts xiii. 33. Psalm cxviii. 22, with Matt^ 
xxi. 42. Acts iv. H. a Psalm Ivii, cxiv. ^ Exod. xii, xiv. 



ROGATION DAYS. 147 

evidently refers to the Paschal Feast. Therefore we 
pray that we may " so put away the leaven of malice 
and wickedness^ that we may alway serve God in pure- 
ness of living and truth." This Collect with the ac- 
companying Epistle, furnishes us with a searching test 
by which we may know whether we are indeed par- 
takers of Christ's resurrection. Have we " put away 
the old leaven ? " ^ — Are we " overcoming the world 1 "2 
Christ will not be our " Resurrection/' if he is not first 
our " Life." ^ Nor can any but his believing people 
truly rejoice in him. 

ROGATION DAYS. 

The Monday, Tuesday, and Wednesday preceding 
the day of our Lord's Ascension, are called Rogation 
Days, and are appointed to be kept as fasts, partly as a 
preparation for that important feast, and partly to seek 
the blessing of Divine Providence upon the fruits of the 
earth at this season. 

The word Rogation signifies earnest prayer dindi sui^'pli- 
cation, and has the same meaning in Latin^ as Litany 
has in Greek A The origin of these days is traced to the 
middle of the fifth century, when Mamercus, Bishop of 
Vienne, upon the prospect of some particular calamities 
that threatened his Diocese, appointed that extraordi 
nary prayers and supplications should be ofi'ered up 
with fasting, for averting those impending evils. ^ 

The Church has provided a Homily for this occasion, 
consisting of four parts ; — the three first inculcating the 
important and seasonable truth that " All good things," 
natural, acquired, and spiritual, " come from God ;" — 
and the fourth being an " Exhortation to be spoken to 

1 1 Cor. V. 7. 2 1 John v. 4, 5. 

3 John xi. 25. Comp. Rom. viii. 11, 13. Col. iii. 1 — 5. 
^ Rogatio, " a demand, request ;" Xnavda, " earnest supplication, 
entreaty." 

5 Hooker's Ecc. Pol. v. 41. (2) Palmer observes that " The three Ro- 
gation days were appointed to be kept holy ' after the manner of former 
times,' by the English Church at the Council of Cliffs-lioe, A.D. 742." 



148 ASCENSION-DAY. 

such parishes where they use their peramhulation in 
Rogation Week, for the oversight of the bounds and 
limits of their town."^ 

ASCENSION-DAY. 

Our Lord Jesus Christ, having "manifestly appeared 
to all his Apostles after his most glorious resurrection," 2 
" being seen of them forty days/' 3 in order to afford 
them full proof of that event, so important to the truth 
of his religion ; ^ — " in their sight ascended up into 
heaven to prepare a place for us ; that where he is, 
thither we might also ascend, and reign with him in 
glory." ^ Our Church, therefore, having followed him 
through the whole of his earthly sojourn, now joyfully 
commemorates its triumphant close. Truly it was a 
solemn and majestic scene, when " as he blessed them, 
he was parted from them, and carried up," as in a 
chariot of clouds and cherubim, to the bright abode of 
his Father in " heaven," ^ there " to appear in the pre- 
sence of God for us ;"''' — as our representative, in our 
stead, — and clothed with that very nature which he 
^* took on him" as " the seed of Abraham." 8 

The proper Psalms appointed for the day, all breathe 
a note of triumph.^ But the xxivth in particular, seems 
to have been composed, in the spirit of prophecy, ex- 
pressly for tills occasion. While we sing those w^ords, 
" Lift up your heads, ye gates, and be lift up, ye 
everlasting doors : and the King of glory shall come 
in ;"^o we can fancy we hear the notes of the sera- 
phim, and almost join in the angelic chorus ; while the 

1 Horn. xxix. See Appendix K, where will be found a Prayer, well 
Suited, with the pious Homily, to carry out the design of our faithful 
Parent the Church, in thus fencing with holy ordinances, and godly ad- 
monitions, this ensnaring season. See Job i. 5. 

2 Pi-oper Preface in Communion Service. 3 Acts ii. 3. 

4 1 Cor. XV. 14—19. Preface. 

& Luke xxiv. 51. Comp. Mark xvi. 19. Acts i. 9. Psalm xviii. 10 ; 
Ixviii. 17, 18. 7 Heb. ix. 24. Comp. Rom. viii. 34. 

8 Heb. ii. 16, 9 Psalms viii, xv, xxi, xxiv, xlvii, cviii. 

10 Psalm xxiv. 7, 9. 



SUNDAY AFTER ASCENSION DAY. 149 

gates of heaven are opening to admit their glorious 
Lord. 

The Proper Lessons present us with the typical 
ascensions of Moses and Elias^^ and the fulfilment of 
these figures in that event which we this day com- 
memorate.2 

In the Collect we pray for grace to make a right im- 
provement of our Lord's ascension ; — '^ that like as we 
do helieve him to have ascended into the heavens ; so 
we may also in heart and mind thither ascend, and 
with him continually dwell, who liveth and reigneth 
with the Father and the Holy Ghost, one God." ^ The 
kingdom of Christ is invisible and spiritual. Being 
" ascended into heaven, he sitteth on the right hand of 
God the Father Almighty," until he shall " come from 
thence to judge the quick and dead."^ Thus is ful- 
filled the prophecy of Zechariah, " He shall build the 
temple of the Lord, and he shall bear the glory, and 
shall sit and rule upon his throne ; and he shall be a 
priest upon his throne ; and the counsel of peace shall 
be between them both :"5 i. e. between his two offices 
oi priest and king, " Seeing then that we have a great 
high-priest, that is passed into the heavens, Jesus the 
Son of God, let us hold fast our profession. For we 
have not an high-priest which cannot be touched with 
the feeling of our infirmities ; but was in all points 
tempted like as we are, yet without sin. Let us there- 
fore come boldly unto the throne of grace, that we may 
obtain mercy, and find grace to help in time of need."^ 

SUNDAY AFTER ASCENSION DAY. 

When our Lord Jesus Christ delivered his last dis- 
course to his Apostles, before his ascension, " he com- 
manded that they should not depart from Jerusalem, 

1 Deut. X. 2 Kings ii. 2 Luke xxiv. 44. Eph. iv. to verse 17. 

s Epistle. Acts i. 1—12. Gospel. Mark xvi. 14—20. Phil. iii. 20. 
Col. iii. 1—4. 4 Apostles' Creed. 5 Zech. vi. 13. 

6 Heb. iv. 14—16. 



150 WHITSUNDAY. 

but wait for the promise of the Father;" namely, 
that they should " be baptized with the Holy Ghost 
not many days" after. This command they dutifully 
obeyed ; for we read that, after his ascension, " they 
returned unto Jerusalem, and all continued with one 
accord in prayer and supplication." 2 This, then, w^as 
their week of exi^ectation ; and it w^as a blessed exercise 
of faith and patience, thus to wait for the promised 
blessing.3 Our Church sets before us this holy exam- 
ple for our imitation, in the beautiful Collect for this 
Sunday. " God, the king of glory, wdio hast exalted 
thine only Son Jesus Christ with great triumph unto 
thy kingdom in heaven ; We beseecli thee, leave us not 
comfortless ; but send to us thine Holy Ghost to com- 
fort us, and exalt us unto the same place whither our 
Saviour Christ is gone before."^ 

WHITSUNDAY. 

The Church having patiently waited her appointed 
time, her Lord, faithful to his word, did not disappoint 
her : but, " according to his most true promise, the 
Holy Ghost came down, as at this time, from heaven 
wdth a sudden great sound, as it had been a mighty 
Avind, in the likeness of fiery tongues, lighting upon the 
Apostles, to teach them, and to lead them to all truth ; 
giving them both the gift of diverse languages, and also 
boldness, with fervent zeal, constantly to preach the 
gospel unto all nations, whereby we have been brought 
out of darkness and error, into the clear light and true 
knowledge of God, and of his Son Jesus Christ." ^ 

This great event, the most important to Christianity, 
took place on the day of Pentecost ^^ the feast kept by 
the Jews in remembrance of the giving of the law 



1 Acts i. 4, o. 2 Verse 12—14. 

3 Isaiah xxx. 18. Heb. vi. 11, 12 ; x. 36—39. 
4 Phil, ii, 9—11. John xiv. 16—18; xv. 26; 1 Peter iii. 22 ; Heb. 
vi. 19, 20. 5 Preface in Communion Service. Acts ii. 

6 Acts ii. 1. Xev. xxiii. 15, 16. 



WHITSUNDAY. 15l 

from Mount Sinai, just fifty days from the Passover, 
which answered to our Easter.i Consequently this day 
has ever been kept holy by the Christian Church, in a 
peculiar manner, and may be regarded as the celebration 
of its ov/n commencement ; w^hen the Apostles had new 
power given them from above, and were openly anointed 
with those spiritual gifts, which were to qualify them 
for the ministry which they had to fulfil. 2 

The name Whitsiin^d^j was probably derived from the 
lohite robes worn by those who, on this day, were ad- 
mitted into the Church by baptism ; ^ a ceremony which 
aptly denoted that joy and gladness, purity and 
righteousness, w^hich are, as it were, the becoming gar- 
ments of those, who have put on Christ, by a believing 
participation of that sacred ordinance. ^ 

The proper Psalms for the morning are suited to ex- 
press the Church's joy and blessedness, as the city and 
kingdom of Christ, in which he dwells and reigns by 
his Spirit, manifests his gracious presence, and sends 
forth his quickening word*^ Those for the evening, 
celebrate the glorious works of the Lord in Creation and 
Providence, and though less appropriate, can never 
be out of place as hymns of Divine adoration and 
praise .6 

The First Lesson, in the morning, refers to the an- 
cient feast, on which our Christian festival was en- 
grafted. 7 The evening one contains a prophecy of 
Christ's kingdom, as the dispensation of the Spirit.^ 
The Second Lessons require no remark, being entirely 
directed to the display of his operations, both ordinary 
and extraordinary ; as not confined to his first out- 
pouring on the day of Pentecost, but continuing to 

1 More strictly — from the " day after the Sabbath," — or the Secorifl day 
of the Feast. (Lev, xxiii. 15.) Scott on Acts ii. 1. 

2 See Calvin on Acts. Argument, p. xxvi. Calv. Tr. So. Edition. 

3 For other derivations, see Wheatly. 
* Isaiah lii. 1 ; Ixi. 10. Rev. vii. 14 ; iii. 4, 5 ; xix. 8. Gal. iii. 27. 
5 Psalm xlviii, Ixviii. ^ Psalm civ, cxlv. 

7 Deut. xvi. 1 — 18. 8 Isaiah xi. 



152 COLLECT. 

descend, like the morning dew, on the hroad fields of 
the Church.i 

In the Collect we pray that as " God at this time did 
teach the hearts of his faithful people by sending to 
them the light of his Holy Spirit," as recorded in the 
Epistle ;2 so he may " grant us by the same Spirit 
to have a right judgment in all things, and evermore to 
rejoice in his holy comfort." This seems to refer to the 
Gospel,^ in which our Lord promised to send the Holy 
Ghost to his disciples, after his departure, as " the Spirit 
of truth,"'* to "teach them all things," ^ and "guide 
them into all truth ;6 and as their " Comfort er,"7 to 
" abide with them, and be in them ;"8 — " bringing his 
words to their remembrance," ^ — "helping their infir- 
mities " ^^ as their advocate in prayer, and " filling them 
with all joy and peace in believing." ^^ 

Here then we see the extent to which the whole 
Church, in all ages, is interested in the event which we 
this day celebrate. The visible appearance of cloven 
tongues of fire on the heads of the first Christian dis- 
ciples, was but an outward emblem of that baptism of 
the Spirit, which is absolutely necessary to enlighten 
the mind of every believer in Jesus, to purify his heart, 
to sanctify his soul, and establish within him that 
" kingdom '' of Christ which is " righteousness, and 
peace, and joy in the Holy Ghost. "^^ 

We have already proved the distinct personality, and 
true divinity of the Holy Spirit, and the importance of 
these to the performance of the offices which he sustains 
in the economy of salvation.^^ We may here observe 
that as he inspired the sacred writers, and taught them 



1 Acts X. 34—48 ; xix. 1—21. 2 Acts ii. 1—12 

3 John xiv. 15—31. ^ Verse 17. 5 Verse 26. 

6 John xvi. 13. 7 John xiv. 16, 26, &c. » Verses 16, 17. . 9 Verse 26. 

10 Rom. viii. 26. Compare 1 John ii. 1, where the same word 
TrapaKKrjTOS is used in the original. 

11 Rom. XV. 13. Comp. John xiv. 27 ; xvi, 20—22. 

12 Rom. xiv. 17. 13 See page 81. 



WHITSUN-WEEK. l53 

to indite the Scriptures ; so he alone can enable us to 
understand their spiritual meaning, or to profit by their 
perusal.^ We should, therefore, never sit down to their 
study, without, at least, a mental prayer for Divine 
teaching. Thus honouring the ministration of the 
Spirit, we may expect to enjoy his peace-giving com- 
munications, and make continual progress in the Divine 
life, by perpetual influxes of light and love. 

The very day on which this manifestation of the 
Spirit took place, may teach us some useful lessons. 
The feast of Pentecost commemorated the giving of the 
Law, written on tables of stone. ^ The Holy Spirit, in 
sanctification, engraves it upon the living tablets of the 
heart.3 At this feast, the first-fruits of the harvest were 
solemnly dedicated to God.^ So the regenerate are " a 
kind of first-fruits of his creatures ;"5 and the dispen- 
sation of the Gospel is " the harvest"^ of the world, 
when Christ sends forth his reapers into the field, to 
"gather his wheat into the garner.'"^ 

WHITSUN-WEEK. 

For the further improvement of this important festi- 
val, as of that of Easter, the Church has appointed the 
two days following to be kept holy, and has provided 
suitable Lessons, Epistles, and Gospels proper for each 
day. The first lesson on Monday morning 8 reminds 
us that, as by the confusion of tongues at Babel, men 
were divided one from another, and thus the progress 
of Divine truth among them was greatly impeded ; so 
by the gift of divers tongues to the Apostles, men of 

1 2 Peter i. 21, with 1 Cor. ii. 10—15. 

2 Compare Exod. xix. 1, 16, with xii. 18, by which it appears that 
fifty days elapsed from the Passover to the giving of the law from Mount 
Sinai. 

3 2 Cor. iii. 3, See August, on Exod. Ep. ii. xxxv. 29. In Janu. et 
Cont. Faust. xxxii.l2. 4 Lev. xxiii. 17, 20. Exod. xxiii. 16. 

5 James i. 18. Rev. xiv. 4. 6 Matt. ix. 37, 38. 

^ Matt. iii. 12, This was especially the case on the day of Pentecost, 
when three thousand souls were added to the Church. 
8 Gen. xi. 1—10. 



154 EMBER-DAYS AT WHITSUNTIDE. 

different nations and languages were brought home to 
a blessed unity and all made to '^ speak/' as it were 
"the language of Canaan ; " ^ while "with one mind 
and one mouth they glorify God, even the Father of 
our Lord Jesus Christ." 2 Thus, by the success of mis- 
sionary labours, the glad tidings of the gospel of peace 
have come to our distant land, and been re-echoed from 
our shores to the utmost corners of the globe. In the 
words of the Psalmist : " their sound has gone out 
through all the earth, and their words unto the ends of 
the world." b 

Respecting the other Lessons, and Scripture Portions, 
w^e shall only add, that there seems a careful intention 
to put us on our guard against false pretences to Divine 
inspiration ; ^ an evil of fearful magnitude, and from 
which no age of the Church has been w^holly free : and 
none less so than those in which the real gifts of the 
Spirit were most gloriously displayed.^ 

EMBER-DAYS AT WHITSUNTIDE. 

Another obvious reason for the selection of these ap- 
propriate portions of Scripture, at this time, is that the 
Wednesday, Friday, and Saturday in this week are 
Emher-days, set apart by the Church for the examina- 
tion and preparation of those who are to be admitted 
to Holy Orders on Trinity Sunday. Nor shall we 
find anything inappropriate in these passages for such 
an occasion, if we bear in mind, that the Scriptural 
meaning of the words Proj^het and Proj^hecy^ has not 
only a reference to predicting future events, but also to 
those w^ho, being spiritually enlightened themselves, are 
able and empowered to instruct others also.^ 

1 Isaiah xix. 18. Comp. Zeph. iii. 9, and Calvin on Acts ii. 2. 

2 Rom. XY. 6, 3 Psalm xix. 4. Rom. x. 18. 

4: John X. 1—10. 1 John iv. 1—14. 

5 For a further improvement of this season, read Horn, xxviii. Ap- 
pendix F, and the Thanksgiving in the Communion Service. " It is very- 
meet," &c. 

6 Gen. XX. 7. Exod. vii. 1. Judg. vi. 8. Joel ii. 28. Acts ii. 17, 18. 



TRINITY SUNDAY. — IMMOVEABLE FEASTS. loO 
TRINITY SUNDAY. 

Having dedicated the foregoing Festivals to the honor 
of the separate Persons of the Son, and the Holy Spirit ; 
the Church now calls us to celebrate the Trinity in 
Unity, giving thanks to the Father for revealing to us 
this mystery of Salvation, and praying him to " keep 
us steadfast in the faith." After what has been said on 
this subject when treating of the Athanasian Creed, it 
is not needful to enlarge upon it in this place. ^ The 
Proper Preface in the Communion Service, with com - 
prehensive brevity, expresses our belief in this Sacred 
Mystery. '• Who art one God, one Lord ; not one only 
person, but three persons in one substance. For that 
which we believe of the glory of the Father, the same 
we believe of the Son, and of the Holy Ghost, without 
an}^ difference or inequality." 

The select Scriptures read on this day, in public wor- 
ship, each contain some reference, more or less distinct 
to the doctrine of the Trinity.^ But the application of 
the First Lesson in the Afternoon to this subject is, at 
best, very obscure and doubtful.'"^ 

IMMOVEABLE FEASTS. 

These are placed separately, because, — the Sundays, 
from Epiphany to Christmas, varying every year ac- 
cording to the place of Easter, upon which they depend 
— they would otherwise have caused confusion. Having 
already treated generally of the reasons of their obser- 

1 Cor. xiv. 1 — 6. Calvin well observes on this place : " The word ]jvo- 
jjliesy doth signify nothing else save only the rare and excellent gift of 
understanding, as if Joel should say, ' all men shall be endued with 
spiritual wisdom, even to the prophetical excellency.' " See the whole of 
his excellent comment.— Calvin. Tr. Soc. Ed. pp. 86, 87. 
1 See pages 77 — 82. 

2 Gen. i. 1, 2, 3, 26, 27. Matt. iii. 16, 17. 1 John v. 7. Rev. iv. 5, 8. 
John iii. 5, 16. 

3 Gen. xviii. 2, 22, formerly applied to the Trinity. See Hutchinson's 
Works. Parker Soc. Ed. pp. 126, 127, 160. 



156 VIRGIN Mary's days. — all angels. 

vance,^ we shall now only add a few remarks re- 
specting such particular days as seem to require further 
notice. 

St. Andre^v's day is supposed to he placed first, because 
he was the first that found the Messiah.2 St, Paul is 
commemorated, not by his death or martyrdom, as the 
other apostles, but by his wonderful conversion ; so full 
of instruction and advantage to the Church of Christ 
in all ages.s 

The Church of England keeps two days in memory 
of the blessed Virgin Mary., the Purification.^ and the 
Annunciation ; which " though they have some relation 
to her., do yet more peculiarly belong to our Saviour. 
The Annunciation has Si peculiar respect to his Incarna- 
tion, who being the eternal Word of the Father, was, 
at this time, made flesh. The Purificatio7i is principally 
observed in memory of our Lord's being made manifest 
in the flesh, when he ^ysls 2^resented in the Temple.^" On 
the Purification, lights used to be burned in the churches, 
and in processions, whence was derived the name of 
Candlemas. But this custom, savouring of Popery, was 
abolished at the Reformation. 

The feast of St, Michael and All Angels deserves our 
attention, as calling to mind the many benefits we daily 
and hourly receive by their ministr3^5 Though we are 
forbidden to worship them,^ it is fitting we should 
thankfully acknowledge their invisible, but important 
services ; and seek their succour from him whom they 
serve, in " ministering to them," whom he has chosen 
to be " the heirs of salvation.'"^ The Epistle records the 
victory of Michael and his holy Angels over Satan and 
his angels : when that arch-enemy of souls was cast out 

1 See pp. 115, 116. 2 John i. 40, 41. 

3 Acts ix. 1 Tim. i. 12—16. 

4 Wheatly. See Hooker's Ecc. Pol. v. 10, quoted p. 113. 

5 Gen. xxiv. 40 ; xxviii. 12 ; xxxii. 1, 2 ; xlviii. 16. Exod. xxiii. 20. 

2 Kings ii. 12 ; vi. 17. Psalm xxxiv. 7 ; xci. 11, 12. Dan. iii. 25 ; vi. 

22. Luke xvi. 22. Acts xii. 7, 15; xxvii. 7. 

6 Col. ii. 18. Rev. xix. 10 ; xxii. 8, 9. ? Heb. i. 14. 



ALL ANGELS. — ALL SAINTS. 157 

of heaven.^ This conflict, however it is to be under- 
stood in its primary signification, aptly represents that 
deadly warfare which is ever waging between " the 
Captain of our Salvation,"^ and his hosts in heaven 
and on earth, on the one side,^ and the Devil and his 
agents, visible and invisible, on the other. " For we 
wrestle not against flesh and blood, but against princi- 
palities, against powers, against the rulers of the dark- 
ness of this world, against spiritual wickedness in high 
places."^ How much vv^e are indebted, in this combat, 
to our unseen protectors and allies, we can never know 
in this world. Without asserting that each Christian 
has his particular good angel to watch over him,^ suffice 
it to know that " They that be with us are more than 
they that be with them."^ For even " the little ones " 
of Christ's family have their angels to guard them, (as 
we are taught in the Gospel for the day,) which " do 
always behold the face of his Father which is in 
heaven." '^ 

The Collect for All-Saints Day is too precious a gem 
to be overlooked, even in this slight survey of the beau- 
ties and excellences of our Church services. It breathes 
the purest spirit of the Gospel, as taught by our Refor- 
mers. With it we will close this Chapter, as a most 
appropriate conclusion of our remarks : — " Almighty 
God, who hast knit together thine elect in one communion 
and fellowship, in the mystical hody of thy Son Christ 
our Lord ; Grant us grace so ^o folloiv thy Uessed Saints 

1 Rev. xii. 7 — 13. " Michael,'" in Hebrew, signifies " Who is as God ?" 
Some commentators understand it of the Lord Jesus Christ. See Scott on 
this passage. Comp. Dan. x. 13, 21 ; xii. 1. Jude 9. 2 Heb. ii. 10. 

3 Josh. V. 13, 14. The word il iMH^ " Sabaoth," " hosts." (Isaiah vi. 
3, 4.) is by some thought to refer to this. See Note * p. 45. 

* Eph. vi. 12. 5 See Calvin on Acts xii. 15. 

6 2 Kings vi. 16. Comp. 2 Chron. xxxii. 7. 

"' Matt, xviii. 1 — 11. For further remarks on this deeply interesting, 

but difficult subject, see Dr. Owen on Heb. i. 14, where the reader will 

find it handled in a sober and profitable manner, in close and reverential 

following of the testimony of scripture. 



158 ALL SAINTS. 

in all virtuous and godly living^ that we ma}^ come to 
those unspeakable joys which thou hast prepared for 
those that unfeignedly love thee; through Jesus Christ 
our Lord. Amen."^ 

1 The Gospel contains our Lord's description of a true saint. The 
Epistle, a bright picture of the Communion of the Saints in glory. — Bid- 
dulph's Essay upon this Collect is peculiarl}^ valuable. For aPrayer suit- 
able for a Saint's Day— and this day, in particular, see Appendix K. 



APPENDIX, 



To the above arguments from Scripture, it may be interesting 
and acceptable to some of our readers to add the following 
Historical evidence of the antiquity of the Christian Sabbath. 

Not to adduce the testimony of Ignatius, in his Epistle to the 
Magnesians, upon v^hich some doubt seems to rest ;— we may 
take the following competent and unexceptionable witnesses. 

Pliny the younger, in his letter to the Emperor Trajan, a.d. 
107, writes thus: — *' They (the Christians of Pontus and 
Bithynia in Asia Minor) were wont to meet together, on a 
stated day, before it was light, and sing among themselves, 
alternately, a hymn to Christ as God ; and bind themselves 
by an oath, not to the commission of any wickedness, but not 
to be guilty of theft, or robbery, or adultery, never to fal- 
sify their word, nor to deny a pledge committed to them, 
when called upon to return it. When these things were per- 
formed, it was their custom to separate, and then to come 
together again to a meal, which they ate in common," &c. 
There cannot be a doubt that this account, taken from the 
statements of the Christians themselves, refers to the cele- 
bration of the Lord's Supper on the First Day of the week. 

Justin Martyr, in his Apology for Christians, presented to 
Antoninus Pius, a.d. 148 ; gives the following important tes- 
timony. *' Upon the day called Sunday, all that live either 
in city or country, meet together at the same place, where 
the writings of the Apostles and Prophets are read, as much 



160 APPENDIX. 

as time will allow ; when the reader has done, the Bishop 
makes a sermon, wherein he instructs the people, and animates 
them to the practice of such lovely precepts. At the conclu- 
sion of this discourse, we all rise up together and pray ; and 
prayers being over, there is bread and wine, and water offered ; 
and the Bishop, as before, sends up Prayers and Thanks- 
givings, with all the fervency he is able, and the people con- 
clude all with the joyful acclamation of Amen. Then the 
consecrated elements are distributed to, and partaken of, by 
all that are present, and sent to the absent by the hands of 
the Deacons." And again — "Upon Sunday we all assemble, 
that being the First Day in which God set himself to work 
upon the dark void, in order to make the world; and in which 
Jesus Christ our Saviour rose again from the dead." 



B. 



In answer to the objection, that " It is not in the power of 
the Church to command rest, because God hath left it to all 
men at liberty y that if they think good to bestow six whole 
days in labour they may ; neither is it more lawful for the 
Church to abridge any man of that liberty which God hath 
granted, than to take away the yoke w^hich God hath laid upon 
them, and to countermand what he doth expressly enjoin;'* 
Hooker replies — " This opinion shaketh universally the fabric 
of government, tendeth to anarchy, and confusion ; dissolveth 
families, dissipateth colleges, corporations, armies ; overthrow- 
eth kingdoms, churches, and whatsover is now through the 
providence of God by authority and pov;er upheld." And 
again—" Those things which the law of God leaveth arbitrary 
and at liberty, are all subject unto positive laws of men, 
which laws for the common benefit abridge particular men's 
liberty in such things as far as the rules of equity will suffer. 
This we must either maintain, or else overturn the world, and 
make every man his own commander. Seeing then that labour 
and rest, upon any one day of the six throughout the year are 



APPENDIX. 



161 



granted free by the Law of God, how exempt are we then 
from the force and power of ecclesiastical law, except we de- 
prive the world of power to make any ordinance or law at 
all?"— Ecc. PoL V. 71. (3.4.) 



TABLE OF HOLY-DAYS APPOINTED TO BE KEPT IN THE 
CHURCH OF ENGLAND. 



Jan. 


1 




6 




25 


Feb. 


2 




24 


Mar 


25 


Apr. 


25 


May 


1 


June Hi 




24 




29 


July 


25 


Aug 


24 


Sep. 


21 




29 


Oct. 


18 




28 


Nov 


1 




30 


Dec. 


21 




25 



Circumcision. (8th day 

after Christmas) 
Epiphany. 

Conversion of St. Paul. 
Purification of V, Mary. 
(40 days after Christmas) 
St. Matthias. 
Annunciation of V. Mary. 
St. Mark. 

St. Philip and St. James. 
St. Barnabas. 
St. John Baptist. 
St. Peter. 
St. James. 
St. Bartholomew. 
St. Matthew. 
St. Michael and all Angels 
St. Luke. 

St Simon and St. Jude. 
All Saints. 
St Andrew. 
St. Thomas. 
Christmas — Nativity of 

Christ. 



Dec. 26 
27 



St. Stephen. 

St. John the Evangelist. 

The Innocents. 



Ascension Day is 40 days after 
Easter. 

Monday and Tuesday in Easter- 
week, and also in Whitsun- 
week, are kept as Festivals. 



SOLEMN DAYS 

observed by the Church of England. 



Jan. 30 

May 29 
June 20 

Nov. 5 



Martyrdom of Charles I. 
Restoration of Charles II. 
Accession of our present 

Queen. 
Gunpowder Treason. 



FASTS. 

Forty Days of Lent. 

The Ember Days. 

Rogation Days. 

All Fridays except Christmas. 



VIGILS. 

Vigils or Eves, are the evenings preceding the Feast Days to 
which they belong.^ These are sixteen in number ; ^ and are 
intended to be kept as a sort of preparation for the approach- 
ing solemnity. Thus every Saturday is, as it were, " the pre - 



1 See the Rubric before the Collects. 
M 



2 See Table of Vigils. 



162 



APPENDIX. 



paration-day " ' for the Sabbath, or Lord's-day ensuing ; — 
and the Collect for the Sunday is appointed to be read on the 
previous Saturday evening.^ The name Vigil is supposed to 
have been derived from the ancient practice of " watching^*' 
or spending the night in religious exercises, on these occa- 
sions : — a custom which has good scriptural warrant when 
used in private devotion,^ but does not seem adapted to public 
worship. Indeed, so many irregularities arose out of it, that 
the Church, at an early age, saw cause for the discontinuance 
of the nightly watching, only retaining the old name of 
*' Vigils," and the practice of fasting. 



E. 



In addition to the Collects, Epistles, and Gospels, the first 
Prayer-Book of Edward VI. contained Introits, — or Psalms to 
be sung or said while the priest entered in within the Com- 
munion rails, — of which the following is a table. 

THE INTROITS FOR EVERY SUNDAY AND HOLY-DAY 
THROUGHOUT THE YEAR. 



1 Sunday in Advent 

2 . . : 

3 

4 » 

Christmas Day 
First Communion 
Second Communion 

St. Stephen 

St. John, Evangelist 

Innocent's Day 

Sunday after Christmas 

Circumcision 

Epiphany 

1 Sunday after Epiphany 



Psalm 1 

120 

4 



-121 
- 122 

- 96 
' 13 

- 14 

- 15 

- 2 



Septuagesima 
Sexagesima 
Quinquagesima 
Ash-Wednesday 

1 Sunday Lent 

2 

3 

4 

5 

Sunday before Easter 
Good Friday 
Easter Even 
Easter Day 

First Communion 
Second Communion 
Monday after Easter 
Tuesday 

1 Sunday 

2 



Psalm23 

24 

26 

6 

32 

130 

43 

46 

54 

61 

22 

88 

16 

3 

- 62 

113 

112 

70 



1 Mark XV. 



John xix. 42. 
3 Psalm cxix. 62. 



2 Rubric prefixed to Collects. 
Luke vi, 12. 



APPENDIX. 



163 



TABLE OF INTROITS CONTrNUED. 



3 Sunday after Easter 

4 

5 

Ascension Day 

Sunday after Ascension 

Whitsunday 

Monday afterWhitsunday 

Tuesday 

Trinity Sunday 

1 Sunday after Trinity 



&c. 



22 — 

23 — 

24 

25 

St, Andrew 



&c. 



Psa. 



47 

93 

33 

100 

101 

67 

119Pt.l 

2 

3 



&c. 



• 22 

-124 
■125 
.127 
■129 



St. Thomas 

Conversion of St. Paul 

Purification of V. Mary 

St. Matthias 

Annunciation 

St. Mark 

St. Philip and St. James 

St. Barnabas 

St. John Baptist 

St. Peter 

St. Mary Magdalen i 

St. James 

St. Bartholomew 

St. Matthew 

St. Michael and all Angeh 

St. Luke, Evangelist 

St. Simon and St.Jude 

All Saints 



. 128 
- 138 
'134 
-140 

■ 131 
-141 
-133 
-142 
-143 

■ 144 
-146 
-148 
-115 
■117 
ai3 
-137 
-150 
-149 



F. 



A PRAYER SUITED FOR NEW-YEAR'S-DAY, AND WHITSUNDAY, 
TAKEN FROM KING EDWARD VlthS. PRIMER. 

For the gift of the Holy Ghost, 

** So frail is our nature, so vile is our flesh, so lewd is our 
heart, so corrupt are our affections, so wicked are all our 
thoughts even from our childhood upwards, that of ourselves 
we can neither think, breathe, speak, or do anything that is 
praiseworthy in thy sight, O heavenly Father : yea, except 
thou dost assist us with thy merciful goodness, all things are 
so far out of order in us, that we see nothing in ourselves but 
thy heavy displeasure and eternal damnation. Vouchsafe, 
therefore, O gracious Father, to send thy Holy Spirit unto us, 
which may make us new creatures, put away from us all fleshly 
lusts, fill our hearts with new affections, and spiritual motions, 
and so altogether renew us, both in body and soul, through 
his godly inspiration, that we may die unto the old Adam, and 
live unto thee in newness of life, serving thee our Lord God 



1 Now left out of the Calendar, see note 2 p. 116. 
M 2 



16i APPENDIX. 

in holiness and righteousness all the days of our life. Amen.' 
Parker Soc. Ed. p. 468. 



G. 



PRAYERS SUITED FOR ASH-WEDNESDAY, TAKEN FROM KING 
EDWARD Vlths PRIMER. 

For true knowledge of ourselves. 

*'It is written in thy holy gospel, most loving Saviour, that 
thou earnest into this world not to call the righteous, that is, 
such as justify themselves, but sinners unto repentance. Suffer 
me not therefore, O Lord, to be in the number of those Pha- 
risees who, boasting of their own righteousness, their own 
works, and merits, despise that righteousness that cometh by 
faitli, which alone is allowable before thee. Give me grace 
to acknowledge myself, as I am, the child of wrath by nature, 
a wretched sinner, and an unprofitable servant, and wholly to 
depend on thy merciful goodness with a strong and unshaken 
faith ; that in this world thou mayest continually call me unto 
true repentance, and in the world to come bring me unto ever- 
lasting glory. Amen." — Parker Soc. Ed. p. 468. 



For a pure and clean heart, 

" The heart of man naturally is wicked and unsearchable 
through the multitude of sins, which as in a foul sink of cor- 
ruption, lie buried in it, insomuch that no man is able to say, 
My heart is clean, and I am clear from sin. Remove from me, 
therefore, O heavenly Father, my wicked, stony, stubborn, 
corrupt, and unbelieving heart. Create in me a clean heart, 
free from all noisome and ungodly thoughts. Breathe into 
my heart by thy Holy Spirit godly and spiritual motions, that 
out of the good treasure of the heart I may bring forth good 
things unto the praise and glory of thy name. Amen." 



APPENDIX. 165 

For a quiet conscience. 

** The wicked is like a raging sea which is never in quiet, 
neither is there any peace to the ungodly; but such as love 
thy law, O Lord, have great peace, quiet minds and contented 
consciences, which is the greatest treasure under the sun, 
given of thee to so many as seek it at thy hand with true faith 
and continual prayer. Give me, O Lord, that joyful jewel, 
even a quiet mind and peaceful conscience ; that I, being free 
from the damnable accusations of Satan, the crafty persuasions 
of the world, the subtle enticements of the flesh, and the 
heavy curse of the law; and being fully persuaded of thy 
merciful goodness toward me, through faith in thy Son Christ 
Jesus ; may quietly serve thee, both in body and soul, in holi- 
ness and righteousness all the days of my life. Amen.'* — Par- 
ker So. Ed. p. 469. 



For mei'cy and grace. 

" O bountiful Jesu, O gracious Saviour, O Christ the Son 
of God, have pity upon me, mercifully hear me, and despise 
not my prayers. Thou hast created me of nothing, thou hast 
redeemed me from the bondage of sin, death, and hell, neither 
with gold or silver, but with thy most precious body once 
offered upon the cross, and thine own blood shed once for all, 
for my ransom : therefore, cast me not away, whom thou, by 
thy great wisdom hast made : despise me not, whom thou 
hast redeemed with such a precious treasure : nor let my 
wickedness destroy that which thy goodness hath builded. 
Now whilst I live, O Jesu, have mercy on me ; for if I die 
out of thy favour, it will be too late afterward to call for thy 
mercy : whilst I have time to repent, look upon me with thy 
merciful eyes, as thou didst vouchsafe to look upon Peter thine 
Apostle, that I may bewail my sinful life, and obtain thy favor 
find die therein. I acknowledge, that if thou shouldest deal 



1G6 APPENDIX. 

with me according to strict justice, I have deserved everlasting 
death. Therefore, I appeal to thy high throne of mercy, trusting 
to obtain God's favour, not for my merits, but for thy merits, O 
Jesu, who hast given thyself an acceptable sacrifice to thy Fa- 
ther to appease his wrath ; and to bring all sinners truly repent- 
ing and amending their evil life into his favour again. Accept 
me, O Lord, among the number of them that shall be saved ; 
forgive my sins, give me grace to lead a godly and innocent 
life, grant me thy heavenly wisdom, inspire my heart with 
faith, hope, and charity ; give me grace to be humble in pros- 
perity, patient in adversity, obedient unto my rulers, faithful 
unto them that trust me, dealing truly with all men ; to live 
chastely in wedlock, to abhor adultery, fornication, and all un- 
cleanness ; to do good after my power unto all men, to hurt 
no man, that thy name may be glorified in me during this 
present life, and that I afterward may obtain everlasting life, 
through thy mercy and the merits of thy suffering. Amen," 
—Parker So. Ed. p. 476.^ 

H. 

A PRAYER SUITED FOR GOOD FRIDAY, TO CHRIST CRUCIFIED. 

"As thou, O Lord, wast crucified for me, so 1 beseech 
thee, crucify me with thee, that I may rise again with thee to 
everlasting life. Thy flesh was crucified for me. Crucify 
with thee, O Christ, the kingdom of the flesh which hath do- 
minion in me, that I may put off the old Adam, and by new- 
ness of life may be transformed into thee ; the second Adam, 
sin, unbelief, and the whole tyranny of Satan being vanquished 
and overcome. Bring to pass, O Lord, that by thy cross and 
painful suffering, thy yoke may be to me made light, and thy 
burden easy ; that willingly and gladly following thee, I may 
come whither thou art gone ; that is, to thy Father most 
blessed and immortal, from whom nothing shall afterwards be 
able to separate us. Amen." — From Bull's Prayers, (1566) 
Parker So. Ed. p. 149. 

1 Found also in Lindley's Prayers—" Christian Prayers," &c. Parker 
Society, p. 189. 



APPENDIX, 167 



I. 



In the first Prayer Book of Edward VI. only the two last 
sentences (Rom. vi. 9 — 11. 1 Cor. xv. 20 — 22) were given ; 
the first was added at the Restoration. After the first of these 
Anthems, was added "Alleluia, Alleluia;" and after the 
second, " Alleluia." Then followed these Responses — 

" The Priest, — Shew forth to all nations the glory of God. 

** The Answer, — And among all people his wonderful works. 

'* Then the Priest added. — Let us pray. 

** O God, who for our redemption didst give thine only be- 
gotten Son to the death of the cross : and ify his glorious re- 
surrection hast delivered us from the power of our enemy : 
Grant us so to die daily from sin, that we may evermore live 
with him in the joy of his resurrection : through the same 
Jesus Christ our Lord. Amen." 

The present was appointed for the First Communion^ while 
at the Second was used the one now appropriated to the First 
Sunday after Easter. 



K. 



A PRAYER TAKEN FROM KING EDWARD'S PRIMER, SUITABLE 

FOR ALL MEN, AND TO BE SAID AT ALL TIMES," BUT 

ESPECIALLY ON ROGATION DAY, AND SAINTS' DAYS. 

" Most merciful Father, grant me to covet with an ardent 
mind those things which may please thee, to search them 
wisely, to know them truly, and to fulfil them perfectly, to 
the praise and glory of thy name. Order my living so that I 
may do that which thou requirest of me, and give me grace 
that I may know it, and have will and power to do it, and 
that I may obtain those things which be most convenient for 
my soul. Gracious Lord, make my way sure and straight to 
thee, so that I fall not between prosperity and adversity ; but 



168 APPENDIX. 

that in prosperous things I may give thee thanks, and in ad- 
versity be patient, so that I be not lift up with the one, nor 
depressed with the other : and that I may rejoice in nothing 
but that which moveth me to thee, nor be sorry for any thing, 
but for those things which draw me from thee ; desiring to 
please nobody, nor fearing to displease any besides thee. Most 
loving Father, let all worldly things be vile unto me for thee, 
and be thou my most special comfort above all. Let me not be 
merry with the joy that is without thee, and let all the rest 
weary me which is not in thee. Make me to lift up my heart 
oftentimes to thee ; and when I fall, make me to think on 
thee, and be sorry with steadfast purpose of amendment. 
Loving Lord, make me humble without feigning : merry with- 
out lightness : sad without mistrust : sober without dulness : 
true without doubleness : fearing thee, without desperation : 
trusting in thee, without presumption : telling my neighbours 
their faults meekly, without dissimulation: teaching them 
with words and examples, without any mockings : obedient 
without arguing : patient without grudging : and pure without 
corruption. Give me also, I beseech thee, a waking spirit, 
that no curious thought withdraw me from thee. Let it be 
so strong, that no filthy affection draw me backward : so stable, 
that no tribulation break it. Grant me also to know thee : 
diligently to seek a godly conversation to please thee, and 
finally hope to embrace thee, for the precious blood sake of 
that immaculate Lamb, our only Saviour Jesu Christ. To 
whom with thee, O Father, and the Holy Ghost, three per- 
sons and one God, be all honour and glory, world without 
end. Amen."— Parker So. Ed. pp. 466, 467. ^ 

1 A prayer resembling this, but more complete, may be found at the 
end of the old Black-letter Prayer-Books prefixed to Barker's Bible; 
where are several comprehensive and scriptural Forms. 



CHAPTER VII. 



THE COMMUNION. 



Having now reviewed the regular Services of our 
Church, we come to her occasional Offices ; and^ first, 
that for the celebration of the Lord's Supper. 

To prayer the Sacraments properly succeed, which, 
pregnant as they are with grace and truth, when rightly 
viewed and applied, as uniting us to Christ, and ena- 
bling us to realize communion with Him : — have too 
often, by abuse, become fatal to true piety, the strong- 
holds of formality, self-righteousness, and superstition. 

By the word Sacrament we mean a sacred sign, or 
representation of some spiritual thing, which, when 
received as from God, by faith, truly conveys to us, 
in a spiritual manner, that grace of which it is the 
symbol.^ We call the Sacraments " holy mysteries," 
not as if they were able to work upon us as charms, 
in a miraculous manner ; but because, being or- 
dained by Christ himself, they form a very solemn 
and important part of the mystery of our salvation ; 

1 See Chnrcli Catechism, Art. xxv. and Horn. xxi. where the nature 
of a sacrament is thus defined, " As for the number of the sacraments, 
if they should be considered according to the exact signification of a 
sacrament — ^namely, for the visible signs expressly commoMded in the New 
Testament, whereimto is annexed the promise of free forgiveness of our 
sim, and of our holiness and joining to Christ — there be but two ; namely. 
Baptism and the Supper o/t/ieZor-c?." But it is added,—" Insi general accep- 
tation, the name of a sacrament may be attributed to anything, v.herehy a 
holy thing is signified. In which understanding of the word, the ancient 
writers have given this name, not only to the other five, [Romish sacra- 
ments,) but also to divers other ceremonies." See also Hooker, Ecc. 
Pol. V. 50. (1). 



170 THE lord's supper. 

operating invisibly on the hearts of God's children, as- 
suring them of His grace and favour, and thus " sealing 
their souls to the day of redemption." ^ 

There is a sacredness of character in every ordinance 
of Christ, as instituted by Divine authority, and en- 
forced by the peculiarly-endearing obligations of grati- 
tude and love. But in the Sacrament of the Lord's 
Supper, there is an additional motive for reverence and 
affection, arising from the peculiar circumstances of its 
appointment, and the objects for which it was ordained. 
Its very name reminds us, that it w^as instituted by our 
Lord, at his last supper, in commemoration of his approach- 
ing sacrifice upon the cross for our sins, as a pledge of 
spiritual communion with his disciples during his absence 
from them in the body, and a bond of union among 
themselves with each other to the end of the world.2 It 
vividly represents to believers the interest which they 
have in His death, thus enjoying the communion of 
his body broken, and his blood shed for them. Upon 
these they feed spiritually in the exercise of a realizing 
faith ; the bread and mne. becoming to them, as it were, 
the very flesh and blood of the Son of God.s They feel 
that they are united to Christ indeed ; that He is pre- 
sent with them, if not in a more real, yet in a more 
seiisihle manner, than in the bare hearing of the word, 
or the other exercises of devotion ;* and without pre- 

i Eph, iv. 30. " Signs they are, but more than signs, merely repre- 
senting; they are means exhibiting (offering), and seals confirming, 
grace to the faithful. But the working of faith, and the conveying of 
Christ into the soul to be received by faith, is not a thing put into them 
to do of themselves, but still in the supreme hand that appointed them." 
— Abp. Leighton on 1 Peter iii. 21. So Hooker, Ecc. Pol. v. 57^ 
2 Luke xxii. 19, 20. 1 Cor. x. 16, 17 ; xi. 23—26. 

3 " Faith feeds the soul, not in the vulgar common way, but nourishes 
it in a mystical manner. — The elements may seem very poor and beggarly 
in themselves ; but, when a transubstantiating faith shall turn the bread 
into the body of Christ, and the wine into his blood, it will make a be- 
lieving soul cry out, * Lord, evermore give us this bread.' " — Bishop 
Hopkins' Sermon on Lord's Supper. Works, vol. ii. p. 439. See Ap- 
pendix I. 

4 " As the word of God preached putteth Christ into our ears, so liket 



DISCIPLINE. 171 

sumption or superstition, they gladly confess with the 
Apostle ; — " The cup of blessing which we bless, is it 
not the communion (participation) of the hloodof Christ? 
the bread which we break, is it not the Communion of 
the body of Christ r-^ 

While some have degraded this sacred ordinance, rob- 
bing it of its spiritual character as a means ofgrace^ and 
lowering it into a hare sign^ or naked representation of 
the death of Christ and his communicated benefits ;2 
others, on the contrary, have exalted it unduly, by 
transforming the spiritual feast into a miraculous pre- 
sence of the real body and blood of Christ in the sacra- 
mental elements,"^ Between these opposite extremes of 
defect and excess, many varying shades of error are 
blended.^ Avoiding all these dangerous rocks and quick- 
sands, the Church of England has taken the only safe 
and scriptural course between them, assuring the be- 
lieving communicant of a real participation of the bene- 
fits of Christ's death, and of his spiritual presence in this 
holy Sacrament, and altogether denying both these 
privileges to the unbeliever. 5 

The Communion-service was prepared, in an especial 
manner, for the use of "the faithfj.l,"6 such as not only 

wise these elements, joined to God's word, do after a sacramental man- 
ner, put Christ into our eyes, mouths, hands, and all our senses''' — Abp. 
Cranmer on the Sacrament. Parker So. Ed. p. 41. See also Nowell's 
Catechism, p. 101. 1 1 Cor. x. 16. 

2 Zuinglius, and the Reformed Churches of the Continent, followed by 
many in Englai^d ; though chiefly with reference to the other sacrament. 

3 The Papists, by their " blasphemous fable " of Transubstantiation, 
and the Lutherans, by their absurd figment of Consubstantiation y fol- 
lowed closely by Dr. Pusey, and the Oxford Tractarians. 

4 To those, who assume the name of Friends, while habitually disre- 
garding the Saviour's words, " Do this in remembrance of me ; " — we 
would repeat that solemn, yet affectionate warning of our blessed Lord,— 
" Ye are my friends if ye do whatsoever I command you" 1 John xv. 14. 

5 Thus Art. xxviii. " To such as rightly, worthily, and with faith, re- 
ceive the same, the bread which we break is a partaking of the body of 
Christ," &c. and Art. xxix, " The wicked, and such as be void of a lively 
faith, although they do carnally and visibly press with their teeth the 
sacrament, &c. .. . . jQi in no toise are they pc(jrtal:ers of Christ" See also 
Horn, xxvii. part i. 6 Art. xix. Catechism. 



172 EXHORTATIONS. 

profess themselves Christians, but are such in reality. 
If throughout the services of the Church we have ob- 
served a spiritual tone, suitable for spiritual worshippers, 
much more may we expect such sentiments in that 
more select " Communion of Saints" to which she now 
introduces us. The Rubrics prefixed to it inform us, 
that it is her design to exclude from her Communion, 
in obedience to the directions of God's word, all such as 
have proved themselves unworthy.^ The rest, after due 
examination and instruction, are left to the judgment 
of their own consciences. It is much to be regretted 
that the exercise of " godly discipline" has been so long 
disused, as to be scarcely practicable ; yet, to a certain 
extent, it may still be partially revived, in the way of 
faithful exhortation, and private admonition. Nor can 
any minister of Christ be justified in neglecting such an 
opportunity of sifting men's consciences, and bringing 
conviction home to their hearts.2 

THE EXHORTATIONS. 

For this purpose the Church has provided two Ex- 
hortations, to be used previously to the celebration of 
the Holy Communion. And, though in the primitive 
Church, where the Lord's Supper was received daily,^ 

1 Matt, xviii. 15—17. 1 Cor. v. o— 13 ; x. 21. See pp. 138, 139. It 
seems a minister has still the power to repel any improper person, until 
lie has consulted his ordinary, which must be done within fourteen days. 
See Wheatly, For an account of the ancient discipline the reader may 
refer to TertuUian's Apology, c. xxxix. See Appendix A. to chap. xiv. 

2 See some valuable hints on this subject, with questions for exami- 
nation, in the Memoir of Dr. Bedell of Philadelphia. Seeley, 1835. pp, 
100—106. 

3 In Cyprian's time, A.D. 252, the eucharist was received dMUy. De 
Orat. Dom. See other authorities in Bingham's Antiq. B. xiii. c. ix. 7. 
But we may go much higher. See Acts ii. 42—46, compared with xx. 7, 
and 1 Cor. x. 16 ; xi. 20. In the First Prayer Book, 1549, the following 
rubric is placed after the first exhortation. " In Cathedral Churches, or 
other places where there is daily Communion, it shall be sufficient to read 
this exhortation once in a month, and in parish churches, upon the 
week days, it may be left unsaid." The rubrics now require it to be ad- 
ministered in Collegiate Churches, " every Sunday at the least," unless 
hindered by "a reasonable cause." 



EXHORTATIONS. 173 

such a form was unnecessary ; yet we shall find it very 
helpful to our languid piety, to be thus assisted in our 
preparation for this sacred feast ; and to be reminded, 
from time to time, of the duty of remembering Christ at 
his Table, and " shewing forth his death till He come" 
again in glory.^ 

In the First Exhortation we see, who are invited to 
partake, — " all such as shall be religiously and devoutly 
disposed. ^^'^ Here is no exclusive, sectarian spirit ; no 
requiring the Shibboleth of a party. All are bidden to 
the feast, whom the Lord of the Feast has disposed to 
come. Next, we have an encouraging description of the 
sacred ordinance itself, — the most comfortable sacrament 
of the "Body and Blood of Christ." What child of God 
would absent himself from this refreshing feast 1 Then, 
the design of the institution, — " to be by them received 
in remembrance of his meritorious Cross and Passion ; 
whereby alone,'* {nothy thefortnal commemoratiorC) " we 
obtain remission of our sins, and are made partakers of 
the kingdom of heaven."^ 

Keeping this design in view, we are exhorted in the 
first place, to give " most humble and hearty thanks to 
our heavenly Father,"^ for having given his Son, " not 
only to die for us, but also to be our spiritual food and 
sustenance in this holy Sacrament ;" wherein the be- 
lieving communicant may find strengthening and re- 
freshing food ; — '^ meat indeed, and drink indeed " for 
his hungering and thirsting soul.6 

1 Luke xxii. 19. 1 Cor. xi. 26. 

2 Acts ii. 41, 42. This exhortation in King Edward's Prayer Book 
began, " Dear friends, and you es^pecmlly upon vjJwse souls I have cure and 
charge" 3 i Cor. x. 16. 

4 Acts xxvi. 18. Heb. ix. 11—15. In the first Prayer-Book, the words 
stood as follows, — " By the which passion we have obtained remission of 
our sins, and be made partakers of the kingdom of heaven, whereof we be 
assured and ascertained, if we coriie to the said sacram^rnt with hearty re- 
pentance for our offences, steadfast faith in God's mercy, and earnest mind 
to obey God's will, and to off^end no more." 

5 Psalm cxvi. 12, 13. Heb. xiii. lo. 

6 John vi. 53—56. In the first Prayer-Book it was thus expressed :— 
" Whereupon our duty is to come to these holy mysteries, with most 



174 PREPARATION. 

But our faithful mother teaches us " rightly to divide 
the word of truth :"i— not " handling it deceitfully"^ — 
as if it were all promise, without threatening, privilege 
without corresponding duty. If this blessed Sacrament 
be " so divine and comfortable a thing/' as it has been 
represented, " to them who receive it worthily ;" — re- 
newing in them the life of Christ, and giving a foretaste 
of heavenly joy : — it is equally awful and " dangerous 
to them that will presume to receive it unworthily." 
Therefore, in the next place, she exhorts us, before re- 
ceiving, " to consider the dignity of that holy mystery, 
and the great peril of the unworthy receiving thereof." 

There are some who dislike all insisting upon prepa- 
ratory exercises, as tending to a " spirit of bondage :"^ — 
and we fear, that the " Week's Preparation," once so 
popular, and still too much in vogue, — cannot be ex- 
empted from the charge of leading mere professors to 
mistake the form for the spirit of piety ; — thus lulling 
their souls into a fatal slumber, from which they may 
be roused only to " lift up their eyes in torments." ^ 

But it must not be forgotten, that " the hand of the 
diligent maketh rich ;"^ nor can we expect to " grow 
in grace, "7 without a suitable improvement of all the 
appointed means. Every opportunity, therefore, should 
be embraced, which favours the exercise of self-abase- 
ment, may increase our self-knowledge, and stir us up 
to renewed repentance, and closer walking with God.8 
For these ends the occasion of Preparation for the Lord's 
Supper seems peculiarly adapted ; and, therefore, when 
duly improved, will tend, not only to a worthy partici- 
pation of this ordinance, but to a deeper and more spi- 
ritual tone of our general religion. 

hearty thanks to Almighty God for his infinite mercy and benefits given 
and bestowed upon us his unworthy servants, for whom he hath not only 
given his hody to death, and shed his blood, but also doth vouchsafe in a 
sacravient and mystery to give us his said body and blood to feed upon 
spiritually." l 2 Tim. ii. 15, 2 2 Cor. iv. 2. 

s 1 Cor. xi. 27, 29. * Rom. viii. 15. 5 Luke xvi. 23. 

6 Prov. X. 4. 7 2 Peter iii. 18. 8 Gal. vi. 3, 4. 



PREPARATION REQUIRED. 175 

Not that we would bind down the Christian commu- 
nicant to any legal restrictions^ that would hinder his 
enjoyment of this refreshing spiritual entertainment, on 
any unexpected occasion.^ The believer in Jesus should 
be habitually prepared to commemorate the dying love 
of his Saviour, and will, in the main, be found in such 
a frame of mind, as to be always ready to " feed upon 
Christ ;" and hold sweet communion with his brethren, 
in this holy ordinance. 

The Church has well sho^^m us wherein the true pre- 
paration consists, in her first Exhortation : namely, in 
diligent mlf -examination ; — not a formal routine of 
prayers and exercises, " after the manner of dissemblers 
with God," but a searching inquiry into the heart and 
life, "by the rule of God's commandments ;"2 — ^^ go 
that we may come holy and clean to such a heavenly 
feast in the marriage- garment required of God in holy 
Scripture."-^— Self-examination, if sincere, must lead to 
" bewailing our sinfulness, and confessing ourselves to 
God ;" not only in a general way, but for all our parti- 
cular offences, *^by will, word, and deed, — with full 
purpose of amendment of life :"^ at the same time, seek- 
ing reconciliation with those whom we have offended, 
and " making restitution for wrongs done to any other, 
to the utmost of our power ;5 and being ready to for- 
give those that have offended us.^ 

Without this preparation, at least, in the general 

1 " As for preparation, though it be very fit and requisite, that before 
so solemn an ordinance as this, we should allot some time for a morq 
serious scrutiny and search of our own hearts, and the stirring up of the 
graces of God within us : yet, I must profess, that I look upon that man, 
who hath endeavoured to serve God conscientiously in the ordinary duties 
of every day, to be sufficiently prepared for this holy and blessed ordi- 
nance, if he be suddenly called to partake of it ; and called to it he is, 
whensoever he hath an opportunity of receiving." — Bishop Hopkins' Ser- 
mon on the Lord's Supper, Works, vol, ii. p. 449. 

2 1 Cor. xi. 28. 2 Cor, xiii. 5, 3 Matt. xxii. 11. Rev, xix. 8. 
* Psalm xxxii. 5 ; cxix. 59, 60. Prov, xxviii. 13. 2 Cor. vii. 10, 11. 

5 Matt.v. 23—26. Luke xix. 8. Comp. Exod. xxii. 6, 7. 
6 Mark xi. 25. 



176 FAITH REQUIRED. 

frame of our minds,i we cannot be in a fit state to enjoy 
communion with a holy God ; and the impenitent sin- 
ner, by " receiving the holy Communion, doth nothing 
else but increase his damnation."2 The minister, there- 
fore, solemnly calls upon all that are living in " griev- 
ous" and open sin, and are enemies of Christ's Gospel,^ 
to repent, before they come to the Lord's table ; lest, 
after partaking, '^ the devil should enter into them as he 
entered into Judas," ^ and they should become finally 
hardened in their iniquities, in just punishment for so 
presumptuous a desecration. 

But it is especially required of those who come to the 
Lord's Supper " to examine themselves, whether they 
have a lively /azYA in God's mercy through Christ, with 
a thankful remembrance of his death."^ " Without 
faith it is impossible to please God,"^ and especially in 
this holy ordinance ; where the objects presented to us, 
as well as the blessings to be enjoyed by us, are realized 
only by faith.7 Is the Lord's Supper a sig7i ? Faith 
represents to us the sufi'erings of Christ in such an im- 
pressive and sensible manner, as to produce a holy sor- 
row for, and a holy hatred of sin, with a grateful love 
to that precious Saviour, " who loved ^ and gave him- 
self/or -2^5. "8 Is it a seal ? Faith takes hold of the pro- 
mises of God here made over to us afresh — pardon, ac- 

1 In the first Prayer-Book it was thus expressed : " Let him make satis- 
faction . . . before he corae to God's hoard, or at the least be infidl mvnd arid 
purpose sa to do, as soon as he is able / or else let him not come to this 
holy table, thinking to deceive God, who seeth all men's hearts. For 
neither the absolution of the priest can any thing avail them," &c. 

2 1 Cor. xi. 29. Comp. Psalm xxvi. 6. 1 Cor. x. 21. " This twofold 
sealing office the sacrament hath towards all that partake of it ; it will 
seal to them the certainty of eternal life and salvation, if they believe ; 
or of eternal wrath and condemnation, if they remain impenitent and un- 
believing." — Bishop Hopkins' Works, vol. ii. p. 444. 

3 pbil. iii. 18, 19. 

4 John xiii.'26, 27. See Scott in loco. The passage is a quotation 

from Chrysostom, Horn. L de Prod. Jud. quoted in Becon'a early writings. 

Parker So. Ed. p. 117. ^ Church Catechism. Heb. x. 22. 

6 Heb. xi. 6. ^ John vi. 35--37. Comp. 51—57. 

8 Gal.ii. 20. 



MINISTERIAL COUNSEL. 177 

ceptance, grace, and life eternal ; — and renews the dedi- 
cation of ourselves to Him as "a living sacrifice."^ 
Hence it appears what cause the Church has to declare, 
" that no man should come to the holy Communion but 
with a full trust in God's mercy, and a quiet conscience," 
— quieted, that is, not by false peace, and ignorant pre- 
sumption, but by appropriating faith in Christ, and 
well-grounded confidence in his atoning blood.2 

Not that she would discourage the timid believer from 
drawing near to " touch the hem of Christ's garment ;" 
as she did of old, to whom it was said by our gracious 
Lord, " Daughter, thy faith hath made thee whole, go 
in peace." ^ But only that without assured faith, we 
must fall short of the comfortable improvement of this 
fruitful Gospel ordinance. 

In order to obtain this desirable blessing where it is 
wanting, and to increase it where it is weak ; — the 
doubtful and desponding Christian is directed to make 
use of the appointed " ministry of God's word," not 
only in public, but in private ; that by this means, his 
faith may be strengthened, his doubts dispelled, and the 
promises of the Gospel applied, — not rashly and indis- 
criminately, — but with judgment and power, to his sin- 
burdened and afflicted soul.^ 

When the minister "sees the people negligent in com- 
ing to the holy Communion," he is directed to use the 
second Exhortation,^ in which the parable of the Mar- 
riage Feast is powerfully applied to meet the common 
excuses of being unworthy and unprepared to come.^ 
Would we treat an earthly sovereign's command, as we 
too often do the gracious invitation of the King of kings ? 
" How often," says an eloquent and pious Bishop, 
" hast thou been warned and admonished, to fit and 
put on thy wedding-garments, for that thou wert by 

1 Rom. xii. 1. 2 Heb. x. 19—29. 

3 Matt. ix. 20—22. Mark v. 25—34. 
^ James v. 16. Comp. Mai. ii. 7. 1 Thess. v. 14. See Appendix A. 
5 See Appendix B. 6 Matt. xxii. 2—6. Luke xiv. 16—21, 24. 

N 



178 EXCUSES CONSIDERED. 

the Great King of Heaven expected shortly to be at his 
Supper ? And dost thou make a conscience not to come, 
because thou art not prepared, and yet make no con- 
science to be prepared that thou mightest come ?" ^ 

'^ It is an easy matter for a man to say, I will not 
communicate, because I am otherwise hindered with 
worldly business. But such excuses are not so easily 
accepted, and allowed before God. " Have you no time 
to prepare for the Lord's Table, and yet time enough 
for the world ; — the pursuits of ambition, avarice, and 
pleasure ? Alas ! it is too evident that you are not 
concerned about your souls, as you are about earthly 
things : and if you die in this state, you will be lost for 
ever ! 

But there are others, not so wholly immersed in 
worldly cares, who yet are ready to reply : — We are en- 
gaged all the week in the hurry of secular employ- 
ments, and are therefore in an unfit state to come to the 
Lord's Table, To such we would answer — was not this 
blessed feast prepared for such as you, if sincerely en- 
deavouring to follow Christ, and be his disciples indeed ? 
Was it not designed to be the green nook, as it were, 
into which the little flock of Christ might retire from 
the tumult of the busy world, and, feeding quietly be- 
side the still waters, be there comforted and refreshed P 
You are afraid to come unworthily. Why are you not 
more afraid to provoke God by your sinful backward- 
ness in his service, and unreasonable scrupulosity ? 

" If any man say, I am a grievous sinner, and there- 
fore am afraid to come : wherefore then do ye not re- 
pent and amend 1 When God calleth you, are ye not 
ashamed to say, ye will not come 1^ When ye should 
return to God, will ye excuse yourselves, and say, ye 
are not ready 1" 

But, after all, do not mistake. The Church does not 

1 Bishop Hopkins, Works, Vol. ii. p. 447, 448. 

2 Psalm xxiii. 2. Matt. xi. 28. Luke xii. 32. 

3 Matt. xxi. 29. Comp. Pro v. i. 24—27. 



COMMUNION SERVICE. 179 

say that there is no need of preparation, but that you 
should lose no time in commencing it. Her design is to 
awaken you to your responsibility in God's sight, to 
bring you up to the level of your spiritual pri\dleges as 
living members of Christ's body, to lead you, in short, 
to seek and obtain from God that preparation of heart, 
without which whatever you do is sin ;^ — and possess- 
ing which, through faith in Christ's merits, you will 
become " worthy partakers of this holy table." 2 

THE COMMUNION-SERVICE. 

The Communion Service, like the Litany, was ori- 
ginally designed to be used by itself, at a separate time 
from the rest of the Morning Service.^ It is now, how- 
ever, usually joined with it ; but only a part of it is 
used on those Sundays and hoiydays, when the Lord's 
Supper is not administered. It opens with the Lord's 
Prayer, a most suitable introduction to the sacred exer- 
cise in which we are about to be engaged ; ^ expressing 
at once, so beautifully, so divinely, and so comprehen- 
sively, our relation to God, as a Father^ and to each 
other as our Father, as well as that spirit of adoption 
and union, in w^hich we should always, but especially 
on such an occasion, " draw near unto God." 5 

Purity being required of those who approach God's 
altar,6 and the state of the heart the chief concern in his 
sight,7 who regards love as " the fulfilling of the law ;"s 
— how appropriately are we invited to join in that most 
devout and spiritual Collect, commencing, "Almighty 



1 Rom. xiY. 23. 2 Matt. xxii. 11—13. 3 See Appendix C. 

* The ancient Church expounded the Lord's Prayer with a peculiar 
reference to the Holy Communion ; especially that petition — " Give this 
day our daily bread" See Bingham's Antiq. B. x. c. v. 3, 9, and xiii. c. 
vii. 3, c. ix. 7. 

5 Rom. viii. 15. Heb. vii. 19 ; x. 22. Comp. Matt. v. 23, 24. 

6 Exod. XXX. 19, 20. Psalm xxvi. 6. Comp. Exod. xix. 10, 11. 
2 Chron. xxx. 18, 19. Isaiah i. 15, 16. 7 Matt. v. 8. 

8 Matt. xxii. 37. Rom. xiii. 10. 
N 2 



180 THE COMMANDMENTS. 

God, unto whom all hearts be open, all desires known, 
and from whom no secrets are hid."^ Omnipotence 
and Omniscience are those attributes of the Divine na- 
ture, which are the most terrible to a presumptuous 
sinner, who can neither resist his hand, nor escape his 
eye .2 To him we pra}^, that he may " cleanse the 
thoughts of our hearts by the inspiration of his Holy 
Spirit.''^ It is tlie heart that is corrupt, and the heart 
that must be purified.^ Nothing but love can do this ; — 
" the love of God, shed abroad in our hearts by the 
Holy Ghost/'^ And although we can never be clean in 
His sight,^ nor love Him as we ought -^ yet, when 
sanctified by His Spirit, he will graciously accept our 
sin-polluted services, through our Redeemer's merits ; 
— for to love him sincerel}^ and above all things, is, in 
his account, to " love him perfectly." § 

Then the " Priest, turning to the people," addressing 
them in God's name, " rehearses the Ten Command- 
ments ; and the people, still kneeling," in expression of 
the deepest reverence and humiliation, " after every 
commandment, ask God mercy for their transgression 
thereof for the time past, and grace to keep the same for 
the time to come."^ This part of the service was first 
introduced by our Reformers in 1552 ;^o and is well cal- 
culated to remind us of our baptismal vows, make us 
feel our need of pardon, produce sincere contrition for 
sin, and" so prepare us for the assurance of forgiveness, 
and kindle our desires after an increase of holiness. 

1 1 Kings viii. 39. Job xlii. 2. Psalm xxxviii. 9. Jer. xvii. 10. 
Heb. iy. 13. 2 job xxxiv. 22 ; xl. 9. Psalm cxxxix. 1—3, 11, 12. 

3 Psalm li. 10—12. Ezek. xxxvi. 25, 26. 
4 Prov. XX. 9. Jer. xvii. 9. James iv. 8. 5 Rom. v. 5. 

6 Job ix. 30, 31 ; xv. 14—16 ; xxv. 4—6. Jer. ii. 22. 
5" Matt. xxii. 37. « 1 John ii. 5 ; iv. 12. 9 Rubric. 

10 In the First Prayer-Book of 1549, after the Lord's Prayer and Col- 
lect, was said the Psalm appointed for the Introit. (See ch. vi. E.) Then 
the Shorter Litany — " Then the Priest standing at God's Board shall 
begin — ' Glory be to God on high.' The Clerks — ' And in earth, peace,' 
&;c. ; the Hymn now placed in the post-communion. ' Then the priest 
shall turn him to the people and say — ' The Lord be with you,' " &c. as in 
the Daily Service. 



COLLECTS FOR THE SOVEREIGN. 181 

Some mistaken Christians may deem this repetition a 
merely legal service. But we "have not so learned 
Christ/' 1 as to suppose, that "having redeemed us from 
the curse of the law," ^ he has also set us free from its 
authority as a rule of life and duty.^ The Gospel teaches 
us that the Publican, who cried " God, be merciful to 
me a sinner," was the justified and accepted wor- 
shipper.^ The promise of the New Covenant, of which 
this Sacrament is a seal, engages to write the laws of 
God upon our hearts ; ^ nor is the yoke of Christ, the 
law of love,^ any other than a " law of liberty."'' While 
we pray, therefore, to God to " incline our hearts to 
keep " each separate commandment,^ we may add with 
Aug-ustine, " Grant what thou commandest, and com- 
mand what thou wilt, "9 it shall be my pleasure and 
privilege to obey. 

Then follows one of the two Collects for the King or 
Queen, for whom the Church offers up a prayer in each 
of her services, as the ancients were always wont to do 
in the Holy Communion. i^ The first teaches us that 
" the whole Church " is interested in praying for our 
Governors, that they may seek God's glory ;*^ and that 
true loyalty to our Sovereign is founded upon Christian 
principle, consisting in " serving, honouring, and obey- 
ing the Queen, in God, and for God,"i2 as the earthly 
representative of " the King of kings." i^ ^he second 
implores of Him (" in whose hand are the hearts" even 
" of kings,") 1^ to dispose our Sovereign's heart to rule 
for the honour of God, and the welfare of her subjects.i^ 
Next is read the Collect for the day, with the Epistle and 
Gospel, to which we have before alluded. ^^ We then 

^ Eph. iv. 20. 2 Gal. iii. 13. 3 Rom. iii. 31. See Art. vii. 

4 Luke xviii. 13, 14. s Heb. viii. 10. 

6 GaL V. 14. 7 James i. 25 ; ii. 12. 8 Psalm cxix. 36. 

9 "Da quod jubes, et jube quod vis." Confess, x. 29. 
10 See Bingham, B. xv. c. iii. 14. n 1 Tim. ii. 2. Ez. vii. 27. 

12 Rom. xiii. 1—5. 1 Peter ii. 13. 13 Rev. xvii. 14 ; i. 5. 

1* Prov. xxi. 1 ; viii. 15. 15 2 Sam. xxiii. 3. 

16 In the First Prayer-Book, after the Gospel was given out, '' the 



182 NICENE CREED. 

make a confession of our faith in the Nicene Creed, a 
venerable formulary, of which the greater part was drawn 
up at the council of Nice, held A.D. 825, under Con- 
stantine, the first Christian emperor, in order to exa- 
mine and check the errors of the Arian heresy.^ This 
accounts for the more subtle distinctions made in this 
Creed than in the more simple and ancient formulary. 

At this point of the service a pause usually follows, 
which is relieved by singing a Psalm or Hymn ; — a de- 
lightful, as well as scriptural accompaniment of Public 
Worship.2 The preacher then ascends the pulpit,^ and 
delivers the Sermon,^ or Homily ; 5 occasionally preceded 
and followed by a short Prayer.^ 

The preaching of the Gospel was the main instrument 
of the Reformation ; and has ever been " the rod of 
Jehovah's power,"7 stretched out for the revival of true 
religion, and the diffusion of Christianity in the world. 
Far distant be the day when the Church of England 

clerks and people " were to answer " Glory he to thee, Lord /' a custom 
still retained, though the rubric was omitted in futui'e editions. On the 
posture of standing while the Gospel is read, see Hooker, Ecc. Pol, v. 
30. (3). 

1 For some particulars respecting this Creed, see Appendix D. Its 
articles may be proved from the scriptures adduced in chap. iv. 

2 Ezra iii. 11. Matt. xxvi. 30. 1 Cor. xiv. 15. 3 Neh. viii. 4. 

4 It is scarcely needful to mention, that Sermons are also frequently 
delivered, at the close of the Evening Service. 

5 Homily SaiKia, "^ plain discourse." The First Book of Homilies is 
supposed to have been the work of Archbishop Cranmer, assisted by 
Bishops Ridley and Latimer, and contains twelve discourses, published 
in 1547. The Second Book, (except the Homily on Rebellion) was written 
about the end of King Edward's reign, probably by Bishop Jewel, and 
was published in Queen Elizabeth's reign, 1562. It contains twenty-one 
Homilies. Homely as these discourses are in their style, and antiquated 
in language, they were very " necessary for the times " in which they 
were composed, (Art. xxxv.) and are a rich mine of spiritual truth, from 
which " godly and wholesome doctrine," may still be drawn to replenish 
the Church's treasures. 

6 In the Canons of 1604, a " bidding prayer,'" or exhortation to pray, 
is ordered before the seraion, to be followed by the Lord's Prayer. But 
this, though used at the Universities, does not appear to be binding. On 
the use of extempore prayer in the pulpit, see ch. ii, App. A. 

7 Psalm ex. 2. Comp. 1 Cor. i. 21. 



OFFERTORY. 183 

shall be remiss in her attention to preaching ; for how- 
ever gross and palpable the error of undervaluing the 
the Prayers of the congregation^ yet equally if not more 
dangerous is the opposite extreme, of setting light by 
the preaching of ^'Christ crucified."^ Neither, however, 
can be tolerated, nor should we ever be seduced to sup- 
pose that one ordinance of God may be decry ed, for the 
purpose of exalting another .2 

THE CELEBRATION. 

Thus far the Church proceeds with the service every 
Sunday and Holy-day, even when there is no Commu- 
nion ; as if to remind us, that in the early ages, when 
the Avords of Christ, " Do this in remembrance of me," 
were yet sounding in the ears of his disciples, the cele- 
bration of the Lord's Supper formed a part of their daily 
service, sanctifying, as it were, their prayers, and min- 
gling their praises with the eucharistic commemoration 
of the one great and all-sufficient sacrifice. ^ 

When there is a Communion, the congregation not 
communicating having been dismissed,^ the Priest re- 
turns to the Lord's Table,^ and reads the "Offertory" 
sentences ; consisting of suitable texts, exhorting us to 
the duty of alms-giving, and Christian liberality. The 
Israelites were commanded " not to appear before the 
Lord empty," ^ at their solemn feasts ; and can we ap- 
proach the table of the Lord without a thank-offering 
of gratitude for the grand mercy of redemption, and a 
token of communion with our poorer brethren, who are 
united with us in the body of Christ, and are about to 

1 1 Cor. i. 23 ; ii. 2. 2 See Hooker, Ecc. Pol. v. 22. 

3 Heb. X. 10—14. 
* Hence the ancient name " Missa," Mass, i.e. " the dismissal of the 
Catechumens." The First Prayer Book had this title prefixed to the 
Service. — " The Supper of the Lord, and the Holy Communion, commonly 
called the Mass." Respecting the termination of the Ante-Communion, 
see Appendix E. 
5 On the words Priests, Altar, see Appendix F. 6 Deut. xvi. 16, 17 



184 PRAYER FOR CHURCH MILITANT. 

share with us in the same heavenly feast/' ^ But, at the 
same time, let us beware of self-righteousness. We 
would " devise liberal things," 2 '^ without grudging ;" ^ 
w^e would not " offer to the Lord that which costs us 
nothing,"^ which requires no sacrifice, and therefore ex- 
presses no honourable sentiment. But let us "take 
heed that we do not our alms to be seen of men," 5 
nor " think that the gift of God can be purchased with 
money." 6 " Freely ye have .received," is the doctrine 
of the Gospel, of mere grace, and without any work or 
deserving : "freely give," 7 is its corresponding duty, 
without partiality, selfishness, or hypocrisy. 

Having presented to the Lord our offerings of gratitude 
and love, the Minister implores the Divine acceptance 
of them, while we join in a still higher charity, that of 
Prayer for " the whole state of Christ's Church militant 
here upon earth." 8 It is a truly noble and sublime form 
of devotion, in which we intercede for all our brethren, 
and fellow- soldiers, who are engaged in the same spi- 
ritual warfare against the world, the flesh, and the devil, 
that they may " stand fast in one spirit, with one mind, 
striving together for the faith of the Gospel ;"9and as 
good comrades in one army, may " agree in the truth of 
God's holy word, and live in unity and godly love." i^ 
We pray for the living. For the departed saints we give 
God thanks, as we are bound to do ;" and ask for our- 
selves "grace so to follow their good examples, that with 
them we may be partakers of his heavenly kingdom." ^^ 

We are now about to enter, as it were, into the Holy 
Place. A Table is prepared, immediately before the 
veil, of " heavenly bread," not for ^' shew,'^ as that of 
old, to be presented to God for us ; ^^ but on which the 

1 Gal. ii. 10. James i. 9. 2 isaiah xxxii. 8. 3 1 Peter iv. 9. 

4 2 Sam. xxiv. 24. 5 Matt, xxiii. 5. 

6 Acts viii. 20. 7 Matt. x. 8. 

8 Eph. vi. 12. In the First Prayer Book, this Prayer follows the An- 
them. " Holy, holy," &c, 

9 Phil. i. 27. 10 Eph. iv. 1—4. n Col. i. 12. 2 Thess. ii. 13. 
12 Heb. vi. 12 ; xiii. 7, 8. On Prayer for the Dead. See Appendix G. 

13 Exod. XXV. 30. Heb. ix. 2. 



EXHORTATION TO COMMUNICANTS. 185 

spiritual priesthood^ vadiY feed, yea feast upon the " sa- 
crifice of our Peace-ofi*ering,"2 with humble boldness ; 
even as " the nobles of the children of Israel did eat and 
drink" ^ in the presence of Jehovah. 

And now a " candlestick of pure gold " is lighted up 
before the Table^^ to illuminate, as it were, these holy 
mysteries, and display their true character to the assem- 
bled guests ; — as a sublime and sacred, yet a simple and 
" reasonable service ; " 5 — as far remote from the sense- 
less formality of an unmeaning spectacle, as from the 
obscurity of a gross and gloomy superstition. 

What affectionate earnestness marks this solemn ex- 
hortation,6 " Dearly beloved in the Lord, ye that mind 
to come to the holy Communion of the Body and Blood 
of our Saviour Christ, must consider, &c." Again the 
fence is secured against the profane intruder, not indeed 
by the iron bars of rigid discipline, but by forcible ap- 
peals to the conscience and the heart. How sweet is 
the encouragement offered to those who approach this 
Table " with a true penitent heart and lively faith." — 
" Then we spiritually eat the flesh of Christ, and drink 
his blood ;7 then we dwell in Christ, and Christ in us ; 
we are one with Christ, and Christ with us." 8 Again, 
how terrible is the threatening denounced against those 
who would receive unworthily. Let such, even now, 
pause and tremble ! " They are guilty of the Body and 
Blood of Christ our Saviour ; 9 they eat and drink 
their own damnation lo not considering the Lord's 

1 Lev. xxiv, 5—9. 1 Peter ii. 5, 9. Rev. i. 6. 
2 Lev. iii. 1. Eph. ii. 14. Col. i. 20. 3 Exod. xxiv. 11. 

4 Exod. XXV. 31 ; xxvi. 35. Heb. ix, 2. 5 Rom. xii. 1. 

6 In the First Prayer Book, this exhortation follows the Nicene Creed, 
with this direction prefixed, that if in the Sermon or Homily, " the peo- 
ple be not exhorted to the worthy receiving of the Holy Sacrament, — 
then shall the Curate give this exhortation. " 

7 1 Cor. X. 16. Comp. John vi. 55, 56. 

8 John XV. 4 ; xvii. 20—23. 1 John iii. 24 ; iv. 12, 16. 

9 1 Cor. xi. 27. 

^° Kpifia (1 Cor. xi. 29,) should rather be translated "condemnation" 

or "judgment," as in the margin. Temporal judgments seem principally 



186 WORTHY RECEIVINa. 

Body ;Hhey kindle God's wrath against them ; they pro- 
voke him to plague them with divers diseases, and sundry 
kinds of death."2 The consideration of these awful 
judgments once inflicted upon an impure Church, 
should move us betimes to "judge ourselves, that we he 
not judged of the Lord."S Having already shewn the 
kind of preparation required for a " worthy" reception 
of the Lord's Supper, we need not enlarge upon it 
further. The true penitent cannot approach unwor- 
thily. He who feels the burden of his sins, and longs 
to be freed, not only from their guilt, but from their 
power ; who loves his Saviour, and sincerely desires to 
love him more ; — let him know that his sins are for- 
given him ;4 the righteousness of Christ is imputed unto 
him f he is " accepted in the beloved ;"6 and will be 
found, if not among the most joyful, yet the most wel- 
come guests at the sacred Table. While he thus en- 
deavours to show his thankfulness to God,7 and his 
grateful remembrance of his Saviour's dying love ;8 
He w^ho is '' the author and finisher of our faith "^ will 
meet such an one in his own ordinance, admit him to 
refreshing communion with his Lord,^° and strengthen 
him to " serve him in true holiness and righteousness 
all the days of his life."" 

The Minister then calls upon those who are right 
minded, to " Draw near with faith,^^ and take this holy 
Sacrament to their comfort." And, as humiliation 



though not exclusively, intended. The words " damn," " condemn," 
and their derivatives, have become more fixed in their meaning since 
the period of the English translation of the Bible. See Rom. xiii. 2. 
Kpifxa. xiv. 23. KaraKpij/co. 1 Tim. v. 12. KgLfia, compared with John 
v. 24. Jude 4:, Kpifxa. Rom. viii. 1, KaraKpifia. 

^ fJiT] diaKpivcov—Eiig. Ver. "not discerning." In the first Edition 
of the Communion Service, " malce no difference of the Lord's body," — 
from a common meal ; a very excellent interpretation. See Schleusner 
in verbo. 2 i Cor. xi. 30. 3 Verse 31. 

4 1 John ii. 12. 5 Rom. iv. 6—8. 6 Eph.i. 6. 

7 Psalm cxvi. 13, 17. « 1 Cor. xi. 23—25. 9 Heb. xii. 2. 

10 Rev. iii. 20. Comp. Isaiah Ixiv. 5, 

11 Luke i. 75. See Appendix H. 12 Heb. x. 22. 



CONFESSION. 187 

before God must precede exaltation,^ we are directed 
to join in the most self-abasing confession of guilt, 
" meekly kneeling upon our knees," uniting the low- 
liest posture of the body with the deepest abasement of 
soul ; for an irreverent and self-indulgent attitude in 
Prayer is too often the index of a careless, if not pro- 
fane mind.2 

The language of the Confession is most solemn and 
appropriate. Every word is emphatic. " Almighty 
God — Father of our Lord Jesus Christ ^ — Maker of all 
things — Judge of all men."^ The prayerful study and 
use of this excellent form will enable us to appreciate 
its value, and enter into its spirit, better than any 
lengthened exposition. While we "acknowledge and 
bewail" ^ our sins, in all their aggravation, as "mani- 
fold," various, repeated from time to time, and that 
" most grievously ;"6 sins of " thought, word, and 
deed, "7 not only against man, but against " the Divine 
Majesty,^ provoking most justly his wrath and indig- 
nation against us :"9 let us lay our hands, by faith, upon 
the head of the Great Sacrifice, and see all our guilt 
transferred to him.^^ This will deepen our contrition, 
while it exalts our confidence : for godly sorrow can 
never be separated from believing dependence.!^ Thus 
we shall '^earnestly repent, and be heartily sorry for 
these our misdoings ; the remembrance of our sins," as 
committed against so much goodness and mercy, will be 
'^grievous unto us, the burden of them (so) intolerable," 



1 Prov. XV. 33. Luke xiv. 11. 1 Peter v, 6. 

2 Bishop Hall well remarks, in his terse and pithy manner : — " The 
careless and uncomely carriage of the body helps both to signify and 
make a profane soul." — Contemp. B. v. 4. 

3 2 Cor. i. 3. 4 Heb. xii. 23. 5 Psalm xxxviii. 18. 

6 Dan. ix. 5. Jer. xiv. 7. Lam. i. 8, 20. 

7 Psalm xciv. 11 ; cxix. 113. Prov, xxiv. 9. Matt. xii. 36, 37. 

8 Gen. xxxix. 9. Psalm li. 4. Job xxxvii. 22. 9 Deut. ix. 7. 

10 Lev. i. 4. Isaiah liii. 6. 2 Cor. v. 21. 

11 Zech. xii. 10. 2 Cor. vii. 10. 



188 . ABSOLUTION. 

that, without the view of the Divine propitiation, we 
could not bear the thought of them.i 

In this spirit how earnestly shall we plead for 
^^ mercy," with our " most merciful Father, for the sake 
of our Lord Jesus Christ,"^ — and not only for " forgive- 
ness of the past," but also for grace, that "we may ever 
hereafter serve and please him in newness of life."^ For 
those alone can be scripturally assured of pardon, who 
are striving to walk in a way that is pleasing to God.^ 

The presiding Minister then pronounces the Absolution, 
an authoritative declaration,^ in God's name, of " for- 
giveness of sins to all them that with hearty repentance 
and true faith turn unto him ;"6 concluding with a 
solemn Benediction, conveying the seal of the Spirit to 
those whose souls are Divinely prepared to receive its 
sacred impression. How full and comprehensive of 
blessings is the Prayer — " Have mercy upon you ; par- 
don and deliver you from all your sins ;7 confirm and 
strengthen you in all goodness ;§ and bring you to ever- 
lasting life !"^ While we hear it, let us bow down our 
hearts, in simple faith, before the mercy-seat, and add 
our fervent " Amen" to its scriptural petitions ! 

In confirmation of this assurance of pardon, the 
Church invites us to " Hear the comfortable words" of 
^' Our Saviour Christ," and his Apostles, Saint Paul 
and SaiDt John ;^^ passages rich in promise, and over- 
flowing with consolatory encouragement ; enough to 
strengthen the weakest faith, and restore confidence to 
the most trembling penitent. 

And now — if we have rightly joined thus far in the 

1 Job xlii. 5, 6. Psalm xxxviii. 4. Ezek. xvi. 63 ; xxxvi. 31. Luke 
xxii. 61, 62. 2 Psalm cxxiii. 3. 1 John ii. 1, 2. 

3 Rom. vi. 4. 4 2 Cor. v. 14—21. 

6 In the first " Order of the Communion " the Absolution began as 
follows. " Our blessed Lord, who hath left power to his Church, to ab- 
solve penitent sinners from their sins, and to restore to the grace of the 
heavenly Father such as truly believe in Christ, have mercy," &c. 

6 Isaiah Iv. 7. Acts xvi. 31. 7 Micah vii. 18, 19. 

8 Eph. iii. 16. 9 Rom. vi. 22, 

10 Matt. xi. 28. John iii. 16. 1 Tim. i. 15. 1 John ii. 1. 



LAUDS. 189 

solemn service — if we have truly confessed our sins, and 
received God's absolution ; how suitably does the Priest, 
at this point, call upon us to " lift up our hearts," above 
earthly and visible things, in grateful adoration, to the 
" Throne of the Majest}^ on high :" ^ to which we answer 
— "We lift them up unto the Lord ;"2 whose children 
we are now by faith, and with whom we hope to live 
for es^er in glory. 

Thus when the Minister invites us to " Give thanks 
unto our Lord God," well may we reply — " It is meet 
and right so to do." Then follows a sublime thanks- 
giving,^ with proper prefaces for solemn days and 
seasons ;4 — " It is very meet, right, and our bounden 
duty," &c., concluding with that truly seraphic song — 
" Therefore with Angels and Archangels," &c.5 The 
Church's devotional rapture brings down heaven to 
earth, or rather, mounts up, in a divine transport, to 
heaven, and presents us, with the Angelic worshippers, 
before the ineffable glory. 

But if the holy Prophet, when admitted to the beatific 
vision, cried out " Woe is me, for I am unclean ;"6 it 

^ Lam. iii. 41. This part of the service is very ancient, being alluded 
to by Cyprian. " Sacerdos ante orationem parat fratrum mentes dicendo 
sursv/ni corda ; ut dum respondet plebs : Habemus oxl Dominum, ad- 
moneatur nihil aliud se quam Dominum cogitare debere. De Oratione 
Dom. 2 Psalm xxv. 1 ; xxvii. 8. 

3 The evxcpicrittf or Thanksgiving, is mentioned by Justin Martyr — 
(Apol. 1. 85 — 87.) — with a special allusion to the sacred Trinity — pro- 
bably the very words of the Terso/actus were used ; for so this anthem 
was anciently called ; not' Trisagium, as Wheatley calls it, which Palmer 
distinguishes from it. See Isaiah vi. 3. From the importance of this 
part of the service, the name Eucharist was given to the whole. Some 
think it is alluded to in 1 Cor. xiv. 16. 

* There is no Preface appointed for Good-Friday, probably because the 
Communion, being a Feast, was not thought so proper for such a solemn 
Fast. 

5 In the First Prayer Book, the chorus, " Holy, holy, holy," &c. is ap- 
pointed to be sung by the Clerks, a custom still prevalent ; the preceding 
words — •* therefore with angels," &c. are also often repeated by the con- 
gregation ; but without authority. In King Edward's Book, after the 
words "full of thy glory" — was added — " Osannah in the highest. 
Blessed is he that cometh in the name jof the Lord : Glory to thee, 
Lord, in the highest." 6 Isaiah vi. 1—5. 



190 ADDRESS TO GOD. 

well becomes us to temper our joyful praises with pro- 
found self-abasement ; even as those heavenly worship- 
pers hide their faces with their wings, while they cry 
" Holy, holy, holy ;" ^ and others '^ fall down before 
him that sitteth on the throne," and " cast their crowns 
before the throne," while they utter that magnificent 
song — " Thou art worthy, Lord, to receive glory, and 
honour, and power ; for thou hast created all things, 
and for thy pleasure they are and were created. "2 

Most suitably, therefore, do we here join with the 
Minister in that deeply spiritual address to God — " We 
do not presume to come to this thy Table, merciful 
Lord, trusting in our own righteousness,"^ &c. This 
is the very language of Scripture, and the genuine 
spirit of true Christianity ; to disclaim all worthiness 
of our own, and rely only upon the merits of Christ, 
and his perfect righteousness." " We are not worthy so 
much as to gather up the crumbs under thy table." ^ 
How exactly does such language harmonize with the 
feelings of the humble and affectionate disciple of 
Christ ! May we be enabled to realize it more and 
more ! 

When we pray that we may " so eat the flesh of 
Christ, and drink his blood, that our sinful bodies may 
be made clean by his body, and our souls washed 
through his most precious blood ;" we are not to un- 
derstand that the flesh and blood of Christ, received in 
a spiritual manner at the Lord's Supper, have any se- 
parate and peculiar operation, the one cleansing the 
body, and the other the soul : but simply we desire, 
that, as the flesh of Christ was pure and wholly free 
from sin, so our corrupt flesh may be purified by union 
with his perfect human nature ;5 and as the soul is 
stained with the guilt of those sins, which he shed his 
blood to wash away ; so we may partake of the benefits 

» Comp. Isaiah vi. 3, 4. with Rev. iv. 8. 
2 Rev. iv. 10, 11. 3 Dan. ix. 18. 

4 Gen. xxxii. 10. Matt. xv. 26, 27. 5 John vi. 53—58. Heb. x. 10. 



CONSECRATION. 191 

of that blood-sliedding, and have our souls "washed 
and made white in the blood of the Lamb."^ 

We come now to the Prayer of Consecration, in 
which the Church has shewn her wise and pious care, 
in the choice of such words as keep close to the Scrip- 
tural statement, and clear of the Romish errors of 
Transubstantiation and Sacrifice, in which the doctrine 
of the Mass had become so deeply imbedded. She, 
therefore, pointedly alludes to the " oTie oblation of 
Christ once offered," whereby he made on the cross "a 
full, perfect, and sufficient sacrifice, oblation, and satis- 
faction for the sins of the whole world." 2 Thus teach- 
ing us, that no other sacrifice for sin is either required 
or allowed by the Church of Christ. 

She also prays, "that we receiving these God's 
creatures of bread and wine, in remembrance of Christ's 
death and passion, may be partakers of his most blessed 
Body and Blood." ^ The bread and wine are still the 
creatures of God, even after having been thus solemnly 
set apart as " outward visible signs," of " the body and 
blood of Christ," of which we are thus made to eat and 
drink spiritually.^ 

The remainder of the Prayer is taken from St. Paul's 
account of the Institution of the Lord's Supper, with 
slight variation. 5 We shall only remark upon it, that, 

1 Rev. vii. 14. Comp. Heb. ix. 13, 14. 
2 Heb. vii. 27 ; ix. 25—28 ; x. 10—14, 26. See Art. xxxi. 
3 In the First Prayer Book, the Consecration Prayer was of a more 
doubtful character, containing the following words. "Hear us (O mer- 
ciful Father) we beseech thee ; and with thy Holy Spirit and word vouch- 
safe to bl+ess and sanc-|-tify these thy gifts, and creatures of bread and 
wine, that they may he unto us the body cmd blood of thy most dearly be- 
loved Son," &c. The objectionable expressions were rejected at the next 
Review, though restored in the Scotch Liturgy. It is cheering to con- 
template the godly simplicity with which our great Reformers submitted 
to have their compositions revised and corrected by their foreign brethren, 
P. Martyr and Bucer ; and painful to contrast their growing light, and 
freedom from Popish bondage, with the eager embrace of that cast-off 
yoke by their degenerate successors. See Bucer's Scrip. Anglic, pp. 
468—476. * 1 Cor. x. 16, 17. See Appendix I. 

5 1 Cor. xi. 23—25. Comp, Matt. xxvi. 28. Luke xxii. 20. 



192 ADMINISTRATION. 

when our Blessed Lord said to his disciples, " Take^ 
eat, this is my body ;" he could not mean that he had 
his real body in his hand, which they were to partake 
of ; but that the hread which they were to eat was a 
representation of his broken, or crucified body, as the 
wine was, by comparison, of his poured out blood : ^ 
^^ giving unto the signs the names which are proper to the 
things signified by them ; as we use to do even in com- 
mon speech, when the sign is a lively representation 
and image of the thing." 2 

But as this holy Sacrament was ordained by Christ 
not merely as an empty sign^ but as a meaois of grace ; 
the sacred elements become, to those who " receive them 
rightly, worthily, and with faith, a partaking of the 
Body and Blood of Christ ;" ^ in other words, they con- 
vey to us the benefits of his sacrifice, and unite us to Him 
more fully, vitally, and sensibly, by the exercise and 
confirmation of our faith in Him.^ 

While we carefully avoid all approach to Popish 
errors, let us diligently endeavour to raise our low and 
grovelling minds to a high and reverential, yet simple 
and scriptural view of this holy Feast. Thus we shall 
not only reap the full benefit of the ordinance, but also 
be armed against any wild innovations of heretical 
teachers, who have too often derived a plausible ad- 
vantage for intruding their superstitious notions, from 
the lax and meagre views of otherwise orthodox and 
evangelical professors,^ 

1 Compare KOLTayyeKXerc. 1 Cor. xi. 26, with 6iS Tiqv efxrjv 
avafiVTjcriv, v. 24, to illustrate this view. 

2 Archbishop Sandys' Sermon, Parker Soc. Ed. p. 304. The reference is 
to August, ad Boniface, quoted in Horn. xxi. " If sacraments had not," 
&c. The verb "to be," expressed or understood, in Scripture language, 
often signifies to represent. Comp. Gen. xli, 26, 27. Exod. xii. 11. Ezek. 
V- 5. Heb. John X. 9 ; XV. 1—5. 1 Cor. x. 4 ; xi. 25. Gal. iv. 24, 
25, Gr. 

3 Art. xxviii. so the Catechism defines this Sacrament to be "a means 
whereby ive receive the grace of spiritual strengthening and refreshing by 
the body and blood of Christ." * Art. xxv. See Appendix K. 

5 Error works, not only directly, by infection, but by reaction, in an 
opposite direction. Thus the neglect of sacramental instruction in a 



ADMINISTRATION. 198 

How solemn and affecting are the words addressed by 
the Minister to each communicant : — " The Body of 
our Lord Jesus Christ," &c.^ May each of us receive 
in his heart this inestimable treasure, " make a close 
application of the benefits of the Saviour — be united 
and incorporated with him, and feel a strength arising 
from this salutary union,"2 "feeding upon him in our 
hearts by faith with thanksgiving." The Church of 
England does not, like the false Church of Rome, mu - 
tilate the Sacrament, by withholding the cup from the 
laity. Hemembering her Master's words — " Drink ye 
all of it," s she invites each of her children to partake of 
it, '^in remembrance that Christ's blood was shed /or 
them^'' in particular, " and he thankful^'' 

Let us, at that solemn moment, commit our whole 
selves, soul and body, to the Saviour who died for us, 
surrendering ourselves into his gracious hands, nothing 
doubting that he will " preserve us unto everlasting- 
life." ^ Thus we shall realize Communion with Christ, 
who is "our life,"^ peace and liberty of spirit, with 
assurance of mutual love, that "we may evermore 
dwell in him, and he in us." ^ 

When all have communicated, the whole congrega- 
tion join in offering up the Lord's Prayer, now pecu- 
liarly suitable to express the feelings of those who are 

former age, has led to a superstitious excess in the present. Let us be- 
ware of extremes. The Scylla must be avoided as well as the Charybis, 
if we would not make shipwreck of our faith, 

" Medio tutissimus ibis." 

For a full, and accurate exposition of this truth in connection with our 
present subject, see "Sacramental Instruction," by the Rev. C. Bridges, 
pp. 29—64. See also, on Low views of this sacrament, Appendix L. 

1 The minister is directed to deliver the elements first to the clergy 
present, in order that (as it was added in each of King Edward's Litur- 
gies). " They may he ready to help the chief Minister" not as if they were 
a higher caste, to be separated from the other communicants. Respecting 
the words of Administration, see Appendix M. 

2 Spanheim's " Throne of Grace," c. viii. p. 104. Camb, 1843. 

8 Matt. xxvi. 27. ^ John vi. 54. 5 Col. iii, 4. 

6 Address to Communicants. John vi. 57, 58. 



194 POST COMMUNION. 

assured of their reconciliation to God, as a Father, and 
whose hearts are full of love to each other, as brethren 
of one family in Christ Jesus.^ 

Then follow two Prayers ; the first of which implores 
the Divine acceptance of " this our sacrifice of praise 
and thanksgiving," 2 through the merits of Christ, not- 
withstanding our conscious unworthiness,^ that we may 
none of us depart from the holy Table without the 
blessing of " remission of sins, and all other benefits of 
his passion."^ And here we renew the dedication of 
ourselves, made in Baptism, to Him who has thus 
owned lis as his children.^ Thus the Communion is 
complete. An intercourse is opened up between the 
Lord and his people. 'I am your God'' — ^ We are thy 
people J' This is Communion indeed !"6 

The other, in a more elevated spirit of joyful as- 
surance, returns thanks to God for the high privileges 
enjoyed by those " who have duly received these holy 
mysteries," of real participation of " the spiritual food 
of the most precious Body and Blood of our Saviour 
Christ," incorporate membership of his mystical body,^ 
and prospective heirship of his everlasting kingdom. ^ 
Such is the confidence which the evangelical Church of 
England would inspire into her spiritual children. But 
then it must be chastened by humility and godly fear. 

1 Eph. iii. 15. Hooker beautifully observes on this use of the Lord's 
Prayer, " If the Church did ever devise a thing fit and convenient, what 
more than this, that when together we have all received these heavenly 
mysteries wherein Christ imparteth himself unto us, and giveth visible 
testification of our blessed communion with him, Vv^e should, with the 
pastor as a leader, the people as willing followers of him step by step, 
declare openly ourselves united as brethren in one, by offering up with all 
our hearts and tongues that most effectual supplication ? . . . For which 
cause communicants have ever used it, and we at that time by the form 
of our very utterance do show that we use it, yea, every word and syl- 
lable of it, as communicants." — Ecc. Pol. v. 36. (3) 

2 Heb. xiii. 15. Comp. Psalm cxvi. 17. 3 2 Chron. xxx. 18, 19. 

4 Eph. i. 3, 7. 5 Rom. xii. 1. 

6 Rev. J. Milner's Sermon on the Communion-Service. See Hosea 
ii. 23. Respecting the original order of the service, see Appendix N. 
7 1 Cor. X. 16, 17. Eph. v. 30, 32. 8 Titus iii. 7. 



HYMN. 195 

Therefore slie teaches us to pray for " the assistance of 
God's grace, that we may continue in that holy fellow- 
ship, and do all such good ivories as he has prepared for 
us to walk in." ^ 

And noWj as our Blessed Lord concluded his Last 
Supper with a Hymn,2 so we are invited to join in that 
Divine Anthem, the beginning of which was sung by 
the Angels at our Saviour's Birth — " Glory be to God 
on high," &C.3 What devout communicant does not 
feel it a relief to his overflowing heart thus to pour out 
his soul in a strain of lofty adoration, combined with 
the deepest humility ! ^ 

The presiding Minister pronounces the solemn and 
Scriptural Benediction — " The peace of God," &c.,^ and 
the sacred service is concluded.^ We linger on this 
hallowed spot. " Surely," we exclaim, with the pa- 
triarch Jacob, " the Lord is in this place. This is 
none other than the house of God — this is the gate of 
heaven !"7 

But let us ever bear in mind, that Communion with 
God, if real, must be habitual ; the business not of an 
hour, or a day, but of our whole lives.^ The Christian 
indeed would carry with him the spirit of this service 
into his daily walk. He feeds upon an unseen, but in- 
dwelling Saviour. His life is a continual Eucharistic 
feast, a sacrifice of love and praise. In the language of 
St. Paul, the believer can say, " I am crucified with 
Christ : nevertheless I live, yet not I, but Christ liveth 
in me : and the life which I now live in the flesh I live 

1 Acts ii. 42. Eph. ii. 10. 2 Matt. xxvi. 30. 

3 Luke ii. 14. See also Rev. v. 13 ; vii. 11, 12 ; xv. 3, 4. 
4 " This Hymn is as ancient, in substance, as the fourth century at 
least. It were better, indeed, that we sung it." — Abp. Seeker. It was 
used in Athanasius' time at Morning Prayer. — Palmer. 

5 Phil. iv. 7, compared with Numb, vi. 23 — 27. 

6 See Appendix 0. 7 Gen. xxviii. 16, 17. 

8 This is beautifully summed up in the Exhortation to Communicants, 

— " To him let us give continual thanks, suhmitting ourselves ivliolly to his 

holy will and pleasure, and studying to serve him in true holiness and 

righteousness all the days of our life." 

2 



196 CONCLUSION. 

by the faith of the Son of God^ who loved me^ and gave 
himself for me." ^ 

On the other hand, let the unconverted and worldly 
communicant remember that this holy Sacrament is a 
solemn Covenant between God and the soul, and awful 
is the guilt of profanely trampling upon its sacred seals. 
To such we may apply the same Apostle's words — "Ye 
cannot drink the cup of the Lord, and the cup of devils ; 
ye cannot be partakers of the Lord's table, and of the 
t^ble of devils." 2 if^ therefore, you would not increase 
your guilt and condemnation, repent of 3^our sins, and 
cordially embrace that salvation w^hose seal you have 
had so graciously offered to you, and which you have 
so ungratefully abused. 

1 Gal. ii. 20. 21 Cor. x. 21. 



APPENDIX. 



In the first Prayer-Book of 1549, this Exhortation, with its 
explanatory Rubrics, stood as follows. First came the Exhor- 
tation " to them that he 7ninded to receive" the Sacrament. 
Then the Rubric given, p. 6. Then the following : — 

^ " And if upon the Sunday or holy-day, the people be negligent to 
come to the Communion : Then shall the Priest earnestly exhort- his 
parishioners to dispose themselves to the receiving of the holy commu- 
nion more diligently, saying these or like words unto them." 

This exhortation concluded in the following manner. "And 
if there be any of you, whose conscience is troubled and 
grieved in any thing, lacking comfort or counsel, let him 
come to me, or to some other discreet and learned priest, 
taught in the laiv of God, and confess and open his grief 
secretly, that he may receive such ghostly counsel, advice and 
comfort, that his conscience may be relieved, and that of us 
{as of the ministers of God and of the Church) he may receive 
comfort and absolution, to the satisfaction of his mind, and 
avoiding of all scruple and doubtfulness : requiring such as shall 
he satisfied with a general confession, not to be offended with 
them that do use, to their further satisfying, the auricular and 
secret confession to the priest ; nor those also which think need- 
ful and convenient, for the quietness of their own consciences, 
to open their sins to the priest, to he offended with them that are 
satisfied with their humhle confession to God, and the general 



198 APPENDIX. 

confession of the Church. But in all things to follow and keep 
the rule of charity, and every man to be satisfied with his own 
conscience, not judging other men*s rninds or consciences, 
where he hath no warrant of God's loord to the same.^' 

This paragraph was oniitted, in the next edition, as savour- 
ing too much of Popery ; and is valuable, as exhibiting the 
gradual unfolding of the doctrines of our Reformers, as their 
minds became more and more opened to the evils of Auricular 
Confession, and Priestly Absolution. 



B. 



In the First Prayer-Book, this Exhortation did not appear. 
In the second, of 1552, it was appointed to be read at the tirne 
of administration, and stood /?'5^ of the three, with the follow- 
ing Rubrical direction, after the Prayer for the Church mili- 
tant. 

" Then shall follow the Exhortation at ceHahi times, when the Curate 
shall see the people negligent to come to holy communion. 

*' We be come together, at this time, dearly beloved brethren, 
to feed at the Lord's Supper, unto the which, &c." 

It concluded with the following reproof, now omitted. 
*' And whereas ye offend God so sore in refusing this holy 
banquet, I admonish, exhort, and beseech you, that unto this 
unkindness ye will not add any more. Which thing ye shall 
do, if ye stand by as gazers and lookers on them that do com- 
municate, and be no partakers of the same yoicr selves. For 
what thing can this be accounted else, than a further contempt 
and unkindness unto God. Truly it is a great unthankfulness 
to say nay when ye be called : but the fault is still greater 
when men stand by, and yet will neither eat nor drink this 
holy communion with other. I pray you, what can this be 
else, but even to have the mysteries of Christ in derision ? 
It is said unto all : Take ye and eat. Take and drink ye all of 
this : do this in remembrance of me. With what face then, 
or with what countenance shall ye hear these words? What 



APPENDIX. 199 

will this be else but a neglecting, a despising, and mocking of 
the Testament of Christ? Wherefore, rather than ye should 
so do, depart you hence and give place to them that be godly 
disposed. But when you depart, I beseech you, ponder with 
yourselves from whom you depart : ye depart from the Lord's 
table, ye depart from your brethren, and from the banquet of 
most heavenly food, &c. For the obtaining whereof, we shall 
make our humble petitions while we shall receive the holy 
communion. 

Then follows the present First Exhortation with this Rubric- 

^ " And sometimes shall be said this also, at the discretion of the 
Curate. 

*' Dearly beloved, forasmuch as our duty is to render to 
Almighty God our heavenly Father most hearty thanks, for 
that he hath given, 8cc." 

And so they continued till the last Review. 



The "Order of the Communion" was first published in 
1548, before any of the other services, and was for some time 
used as a separate service ; though Mr. Blunt is of opinion 
that the Litany and Communion together formed the Second 
Service, succeeding to the Hi^h Mass in the Roman Catholic 
Church.i 

In Archbishop Grindal's *' Injunctions for the Laity at York, 
1571," it is ordered that the Minister shall not ''pause or stay 
between the Morning Prayer, Litany, and Communion, but 
shall continue and say the Morning Prayer, Litany, and Com- 
munion, or the service appointed to be said when there is no 
Communion, together, without intermission, to the intent the 
people may continue together in prayer and hearing the word 
of God, and not depart out of church during all the time of 
the whole divine service." — Remains, Park. Soc. p. 137. This 
extract shows what had been the previous practice, and the 
way in which the services became united. 

1 Sketch of the Reformation, by Rev= J. J. Blunt, p. 215. 



200 APPENDIX. 



D. 



By substituting the word d/noiovo-iov '* of a similar sub- 
stance," for 6/jLoov(TLov "of the same substance," the Arians 
attempted by " the subtle introduction of but one jot of written 
error, to let in the whole alphabet of heresy." 

x\rchbishop Seeker observes, that " the words * Light of 
Light/ intimating that the Divine nature of Christ is from 
the Father (Heb. i. 3), as light is from the sun, or as one 
light, wfthout diminution of itself, kindles another, were in- 
tended for some imperfect illustration, (and doubtless a very- 
imperfect one it is, and any other must be,) of his mysterious 
generation." 

The articles of this Creed, from *' whose kingdom, &c." to 
the end (excepting the words, " I believe in the Holy Ghost,") 
w^ere added to it by the authority of the second general council 
at Constantinople, A.D. 381,* chiefly intended to meet the 
heresy of the Macedonians, who denied the Divinity of the Holy 
Ghost. (Hooker Ecc. Pol. v. 52.) But the expression, " and 
from the Son,*' was not inserted till the middle of the Fifth Cen- 
tury, by the Western Church ; and was the unhappy occasion 
of the schism between the Greek and Latin Churches.'* 

The words " Lord, and giver of life," tI Kvpiov /cat ^caoiroiov, 
seem taken from 2 Cor. iii. 18, and 6, and express two dif- 
ferent attributes of the Holy Ghost. 



E. 



From the Rubric at the end of the Communion, it appears 
that the service, when there is no administration, should not 
close until the end of the Prayer "For the whole state of 
Christ's Church militant;'' but custom having established a 
different method, it does not seem expedient to introduce 
innovations, under the plea of Rubrical conformity. 

1 See Archbisliop Usher, De tribus symbolis. 



APPENDIX. 201 

In the first Prayer-book, at the end of the offertory, the 
following order occurs. " Then so many as shall be par- 
takers of the holy Communion, shall tarry still in the quire, 
or in some convenient place nigh the quire, the men on the 
one side, and the women on the other side. All other (that 
mind not to receive the said holy Communion) shall depart 
out of the quirey except the ministers and clerks." The 
Prayer for the Church militant was then used in the pre- 
sence of the communicants only, at a later part of the service. 
And, agreeably to this, the concluding Rubric directs, that, 
when there was none to communicate with the priest, he 
was to **say all things appointed to be said until after the 
offertory." (Parker's Soc. Ed. p. 85, 97.) 

With respect to the frequency of the offertory-collection, 
no general rule can be laid down. The feelings and circum- 
stances of the Congregation, and the other channels already 
open for their benevolence, should be duly considered, before 
any attempt is made to revive a weekly offertory ; which, how- 
ever unobjectionable in itself, has, unhappily, of late, given 
rise to the most lamentable divisions. The Apostolic precept, 
*' Upon the first day of the week let every one of you lay by 
him in store, as God hath prospered him," ^ does not seem 
to be of universal or permanent obligation : and the usage of 
the Church in different ages, has varied considerably. In 
Justin Martyr's time, " After the Lord's Supper was over, the 
rich relieved the poor^" ^ (as it appears) " every Lord's Day." 
But, in TertuUian's time, about fifty years later, these collec= 
tlons were made monthly ('' menstrual die." Apol. c. 89), 
A Christian people, however, will do well to consider whether 
a godly Minister's wishes, in such a case, should not form a 
rule of duty ; concession being-', at all times, more becoming 
than opposition, especially in a matter not only lawful but 
laudable. The mode of applying the ofifertory, and the extent 
of its claims, are subjects of distinct and secondary considera- 
tion. The last Rubric directs, that " the money given shall be 
disposed of to such pious and charitable uses as the Minister 
1 1 Cor. XYi. 2. 2 Apol. i. 85—88. 



202 APPENDIX. 

and Churchwardens shall think fit ;" subject to an appeal to 
the Ordinary. 

That the offerings made at the Lord's Table, were intended 
to be applied, not only to the relief of the poor, but for the 
support and assistance of the Clergy, " in their work and la- 
bour of love ;" may be collected from the circumstance, that 
four of the select sentences read at the offertory, have distinct 
reference to this part of our duty. 

By the word *' oblations,'" in the following Prayer, (added 
in 1661, j we are to understand, not merely the elements of 
bread and wine, (which, however, were usually taken out of 
the people's oblations, in primitive times,) but all the volun- 
tary offerings which were accustomed to be made for the use 
of the Church. See Bingham's Antiq. B. xv. c. ii. 1 — 5. The 
Scotch Liturgy mentions the " oblations'^ in the '* bason,''* 
meaning the money offered. 



F. 



As many attempts have unhappily been made of late to 
revive among us Popish or semi-Popish doctrines respecting 
the Eucharist, and great stress has been laid on the words 
" Priest " and " altar" with reference to this question ; it may 
be well to observe that the English word "priest" is a con- 
traction for " presbyter," or the French " prestre," borrowed 
from the Greek irpeG^uTepos, which, in our version, is trans- 
lated '' elder." (Acts xiv. 23 ; xv. 2.)^ The Church of England 
acknowledges no such thing as a sacrificial priest, and has 
studiously excluded the word "altar" from the Communion 
service, though it was originally found there, ^ and was, in- 
deed, the common word in use before the Reformation, de- 
rived from authorities of the highest antiquity. The early use 

1 The Greek iepevs, sacerdos, is never given to a minister of the Gos- 
pel, either in the New Testament, or in the writings of earliest Christian 
Fathers.— Dr. Nichols. See Hooker, Ecc. Pol, v. 78. (3' 
2 In the Edition of 1549. 



APPENDIX. 203 

of this word by the ancient Church, did not appear to our 
Protestant forefathers, with all their reverence for Ecclesias- 
tical usage, to justify their adoption of it, after the very ge- 
neral and fatal abuse of it by Popish superstition. In order 
to keep clear of the idea of sacrifice, so openly taught in the 
celebration of the Mass, and the Romish doctrine of Transuh- 
stantiation, so closely connected with it, and kept alive by the 
constant use of this doubtful vvord ; — they agreed to reject it 
altogether from our reformed ritual, and substitute for it the 
more simple and scriptural word " table. ^' It might have 
been better for the Church of England, if her great divines had 
always consistently followed such an example. But the word 
" altar" has still been clung to by numbers even of orthodox 
Christians ; and at the present day has become the watchword 
of a party, and a point of great importance in the eyes of 
many : which makes it the more necessary that true Protest- 
ants should be upon their guard against the dangerous errors 
too often lurking under the disguise of this ambiguous word. 



In the First Prayer-Book of 1.549, the limitation contained 
in the clause " militant here on earth " was not made : the 
Prayer being simply " for the whole state of Christ's Church." 
Indeed the latter part contained petitions for the departed, 
which, at the suggestion of Bucer, were afterwards omitted.^ 

In the original prayer, after giving particular thanks for 
" the wonderful grace and virtue, declared in all God's saints, 
from the beginning of the world. And chiefly in the glorious 
and most blessed Virgin Mary, mother of his Son Jesu Christ, 
our Lord and God, and in the holy Patriarchs, Prophets, 
Apostles, and Martyrs, &c. :" it was added — " TVe commend 
unto thy mercy (O Lord) all other thy servants, which are de- 
parted hence from us, with the sign of faith, and now do rest 
in the sleep of peace. Grant unto them, we beseech thee, 
1 Buceri Scrip. Anglic, p. 467. 



204 APPENDIX. 

thy mercy, and everlasting peace, and that, at the day of the 
general resurrection, we and all they which be of the mystical 
body of thy Son, may altogether be set on his right hand, and 
hear that his most joyful voice : Come unto me, O ye that be 
blessed, &c." 

Surely it is most interesting to trace the dawn of Evange- 
hcal light in the minds of our great Reformers, " shining more 
and more unto the perfect day." One by one the clouds of 
superstition disappeared before the rising beams of "the sun 
of righteousness." It is now plain that our Church here enters 
her silent, but emphatic protest against the Romish doctrines 
of Pur gator y^ and Prayer for the Dead; having rejected, upon 
more mature consideration, even those expressions respect- 
ing the departed, which the example of that Antiquity, to 
which she paid a respectful, but by no means unqualified 
deference, might have seemed to authorize. See Bingham's 
Antiq. B. xv. c. iii. 15. The words " We also bless," &c., 
were added at the last Review, 1661. 



H. 

In the first Edition of the *' Order of the Communion," 
after the Exhortation to *' them that be minded to receive," 
is the following Rubric. 

" Then shall the Priest say to them which be ready to take the sacra- 
ment." 

If any man here be an open blasphemer, an advouterer 
(adulterer) , in malice, or envy, or any other notable crime, 
and be not truly sorry therefore, and earnestly minded to 
leave the same vices, or that doth not trust himself to be re- 
conciled to Almighty God, and in charity with all the world, 
let him yet a while bewail his sins, and not come to this 
holy table, lest after the taking of this most blessed bread, 
the Devil enter on." 

This passage was afterwards inserted in the Exhortation 
itself, after the words ** sundry kinds of death ;" and, in the 
Second Edition, to the Exhortation before the Communion. 



APPENDIX. 205 

Here the Priest was ordered to *' pause awhile, 

" To see if any man will withdraw himself ; and if he perceive any to 
do so, then (it is added) let him commune with him privily at convenient 
leisure, and see whether he can with good exhortation bring him to 
grace ; and after a little pause, the Priest shall say, 

** You that do truly, &c." 



I. 



Justin Martyr, speaking of the Lord's Supper, says — " TVe 
do not receive them as common bread and wine {Tro/xa) ; but as 
Jesus our Saviour being made flesh by the Word of God, had 
both Flesh and Blood for our salvation, so we are taught that 
the food which has been consecrated {^vx^^pi-dQiKJav rpocpw) 
by the prayer (made) in the words (received) from him, by 
v)hich (food) our flesh and blood by change (into their sub- 
stance) are nourished^ is (spiritually) the flesh and blood of the 
incarnate Jesus." Apol. i. 86. 

This was written about fifty years after the book of Reve- 
lation, and seems precisely similar to the statement in the 
Church Catechism : — " The Body and Blood of Christ, which 
are verily and indeed taken and received by the faithful in the 
Lord's Supper," — under the "outward and visible signs" of 
•' Bread and wine." 



K. 



" Thus much we must be sure to hold, that in the Supper 
of the Lord there is no vain ceremony, no bare sign, no untrue 
figure of a thing absent ; but, as the Scripture saith, the table 
of the Lord, yea, the communion of body and blood of the 
Lord, in a marvellous incorporation, which by the operation of 
the Holy Ghost, the very bond of our conjunction with Christ, 
is through faith wrought in the souls of the faithful." Horn, 
xxvii. 1. The first part of this Homily well deserves the 
reader's, not only perusal, but prayerful study. 



206 APPENDIX. 

Archbishop Sandys well observes — '* In the Eucharist, our 
corporal tasting of the visible elements showeth the heavenly 
nourishing of our souls unto life by the mystical participation 
of the glorious body and blood of Christ. For inasmuch 
as he saith of one of these sacred elements, " This is my 

body" He giveth us plainly to understand, that 

all the graces which may flow from the body and blood of 
Christ Jesus, are in a mystery here not rejtresented only, 
hut 'presented unto us." Sermons, Park. Soc. Ed. p. 308. 
The whole discourse will repay a dihgent perusal. See also 
Abp. Cranmer on the Lord's Supper. Park. Soc. Ed. pp. 136, 
148, 161, &c. 



L. 



The following is the testimony of a man who will not readily 
be suspected of leaning towards superstition. The pious His- 
torian of the Church of Christ, (a Divine to whose worth jus- 
tice has not perhaps been done by the present age,j thus 
states his convictions of the prevalent error of religious per- 
sons in his days. "Mankind are ever prone to extremes. 
Because many have, through the mercy of God, been cured of 
the self-righteous dependence they used to place on the Sacra- 
ment, they are apt to have too slight thoughts of its utility. 
Well-disposed persons, who often gain both spiritual comfort 
and strength through the means of sermons, gain nothing 
from the Sacrament. Why is this ? You are in too lazy a 
posture of soul : you do not reverently esteem, as you should, 
this precious mean of grace, as the channel in which the com- 
forts of your salvation may he expected richly to flow. The 
Reformers speak differently of the importance of this institu- 
tion." Rev. J. Milner's Sermon on the Communion Service, 
p. 130. 



APPENDIX. 207 



M. 



In the First Prayer-Book, the bread for the Lord's Table 
was ordered to be ** unleavened, and round, as it was afore, 
but without all manner of print, and something more larger 
and thicker than it was, so that it may aptly be divided in 
divers pieces : and every one shall be divided in two pieces, 
at the least, and so distributed. And men must not think 
less to be received in part than in the whole, but in each of 
them the whole body of our Saviour Jesu Christ." King 
Edward's Liturgies. Parker's Soc. Ed. p. 97. 

The wine also was ordered to have " a little pure and clean 
water" put into it. (p. 85.) 

The form of Administration was as follows. 

'^ " When the Priest delivereth the sacrament of the body of Christ 
he shall say to every one these words : 

The body of our Lord Jesus Christ which was given for thee, 
preserve thy body and soul unto everlasting life. 

" And the minister delivering the sacrament of the blood, and giving 
every one to drink once and no more, shall say, 

The blood of our Lord Jesus Christ which was shed for 
thee, preserve thy body and soul unto everlasting life. 

" If there be a Deacon or other Priest, then shall he follow with the 
Chalice ; and as the Priest ministereth the sacrament of the body, so 
shall he (for mere expedition) minister the sacrament of the blood, in 
the form above written." 

In the Communion time the Clerks shall sing, — '^ ii. O Lamb 
of God, that takest away the sins of the world, have mercy 
upon us. 

O Lamb of God, that takest away the sins of the world, 

grant us thy peace." 

" Beginning so soon as the Priest doth receive the holy communion." — 
(p. 92.) 

In King Edv;ard's second Book, no directions are given re- 
specting " setting the bread and wine upon the Altar," (p. 85) 
putting the former on a '* Corporas," or mixing the latter 



208 APPENDIX. 

with water. The bread was ordered to " be such as is usual 
to be eaten with other meats, but the best and purest wheat 
bread, that conveniently may be gotten." The word "altar" 
is changed to " God's board," and the form of Administration 
was simply this. 

^ " When he (the minister) delivereth the bread, he shall say. 
Take and eat this, in remembrance that Christ died for thee, 
and feed on him in thy heart by faith, with thanksgiving. 
1[ " And the minister that delivereth the cup, shall say, 
Drink this in remembrance that Christ^s blood was shed for 
thee, and be thankful." 

In Queen Elizabeth's Prayer-book, the two forms were com- 
bined, as we now have them. 



N. 



In the first Prayer-Book, this former Prayer, much longer 
than at present, came immediately after the Prayer of Conse- 
cration. It was followed by the Lord's Prayer. 

''Let us pray. 

As our Saviour hath commanded and taught us, we are bold 
to say, Our Father, &c. 

Then shall the Priest say. 

The peace of the Lord be alway with you. 

The Clerks, And with thy spirit. 

The Priest. Christ our paschal Lamb is offered up for us, 
once for all, when he bare our sins on his body upon the 
cross ; for he is the very Lamb of God, that taketh away the 
sins of the world ; wherefore let us keep joyful and holy feast 
with the Lord," 

Then followed the Address — " You that do truly, &c." 

After the administration, is the following Rubric : — 

" When the Communion is ended, then shall the Clerks sing 



APPENDIX. 209 

the fost- Communion" i.e. the following *^ sentences of holy 
scripture, to be said or sung every day one." 
Matt. xvi. 24, tr°. " forsake" for *' deny." 
Mark xiii. 13. 
Luke i. 68, 74, 75. 

xii..37,40, 47, 
John iv. 23. 

V. 15. 

viii. 31, 32. 

xii. 36. 

xiv. 21, 23. 

XV. 7, 8, 12. 
Rom. viii. 31, 32, tr". " If God be on our side:* 
33, tr°. " God's chosen." 

xiii. 12. 
1 Cor.i. 30, 31, tr°. '' He which rejoiceth" 

iii. 16, 17. 

vi. 20, tr°. *' Ye are dearly bought," and " for they 
belong to God" 
Eph. V. 1, 2. 



O. 



The Communion service is followed by several Collects, to 
be used when there is no communion, and at the close of 
Morning or Evening Prayer, at the discretion of the Minister. 

In the Rubrics, which are placed after this office, the Church 
forbids the practice of solitary masses, in which the Romish 
Priests receive the Sacrament by themselves, quite destroying 
the nature and ends of Communion, and turning it into a 
sacrifice. 

Directions are likewise given respecting the bread and wine, 
important at the time of the Reformation, as tending to pro- 
mote a purer and more simple feeling with regard to the Lord's 
Supper, in opposition to the gross superstitions which then 
everywhere prevailed. The difference between consecrated and 
unconsecrated elements was made at the last Review, 
p 



210 APPENDIX. 

The Church moreover requires every Parishioner'' to commu- 
nicate at least three times in the year, of which Easter is to be 
one ; — an important regulation, if rightly administered ;— 
otherwise, capable of great and fatal abuse. (See some useful 
hints in the R^v. A. Dallas's work on " Pastoral Superin- 
tendance.") 

The whole is concluded by a protest on the subject of 
kneeling at the Lord's Table, a valuable testimony against the 
Popish doctrine of the Corporal Presence of Christ in the 
Eucharist. Surely, when we consider the entire freedom from 
superstition here manifest, Christians should lay aside all 
scruple respecting a gesture so becoming the humble wor- 
shipper during so solemn a transaction. 

Hooker well remarks — *' Our kneeling at Communions is 
the gesture of piety. If we did there present ourselves but to 
make some show^ or dumb resemblance of a spiritual feast, it 
may be that sitting were the fitter ceremony : but coming as 
receivers of inestimable grace at the hands of God, what doth 
better beseem our bodies at that hour, than to be sensible wit- 
nesses of minds unfeignedly humble? Our Lord himself did 
that which custom and long usage had made fit ; we that, 
which fitness and great decency hath made usual." Ecc. Pol. 
V. 68. (3) 

Wheatly adds, that, " The posture of sitting was first 
brought into the Church by the Arians ; who stubbornly deny- 
ing the divinity of our Saviour, thought it no robbery to 
be equal with him, and to sit down with him at his table. 
And it is the Pope's opinion of his being St. Peter's successor 
and vicegerent, which prompts him to use such familiarity 
with his Lord." 

However this may be, we do well not to follow such ex- 
amples ; though we must carefully abstain from all uncharitable 
judgment of the conduct of those, who '^holding the Head,'* 
as we do, diflfer from us in a matter of form, not unimportant 
indeed, yet not decided by any positive authority either of 
Scripture, or of the most primitive antiquity. 



CHAPTER VIII. 



The Holy Ordinance of Baptism — the sacramental 
beginning of our Christian life' — might have been ex- 
pected to take the precedence of the other Sacrament in 
our exposition of its services. But, without regarding 
such nice distinctions^ v^e have been satisfied to follow 
the order of our Church ; an order, no doubt, wisely 
regulated by a regard to the convenience of the con- 
gregation, by whom the former service was necessarily 
in more frequent use. 

Baptism, as the initiatory rite of Christianity, was 
instituted by our Blessed Lord in that memorable charge 
to his Apostles, just before His Ascension, which may 
be regarded as the Charter of the Church ; — "Go ye and 
teach {marg, make disciples of) all nations, baptizing 
them in (into) the name of the Father, and of the Son, 
andoftheHoly Ghost.'^2 

1 We do not approve of the language of the great Hooker respecting 
this sacrament, when he calls it " The door of our actual mtravice into 
God's house, the first apparent beginning of life, a seal perhaps to the 
grace of election before received ; but to our sanctification here, a step 
that hath not any before it ; " Eccles. Pol. v. 60. (3). Perhaps, however, 
he only spoke sacramentally, and with reference to those who had been 
Baptized in their Infmwy. 

2 Matt, xxviii. 19. fia6riT€V(raT€ — " make disciples of," which 
plainly differs from StSacTfcoi'Tes, "teaching," in (v. 20.) though it may 
imply the idea of teaching when the subjects are capable of it. 

P 2 



212 JOHX'S BAPTISM. 

The use of water in admitting Proselytes from hea- 
thenism was common among the Jews from an early 
period, as an emblem of purification from sin ; ^ and it 
iitl}^ represented the laying aside of their former pol- 
luted course of life, and becoming, in a manner, " new 
creatures." 2 In this point of view, it was sometimes 
called figuratively " a neio Birth r^ 

Thus our Lord, in his remarkable discourse with 
Nicodemus, the Jewish ruler, alluded to this rite under 
the terms ''horn of water f a phrase which, though 
misunderstood by the carnal-minded Israelite, plainly 
conveyed the idea of making a disciple hy means of 
Baptism.^ 

John, indeed, was the first of whom we read in 
Scripture, who used this rite in a symbolical manner. 
From his frequent use of it, he was called '' the 
Baptist ;"5 and he thus, by a " visible sign of an in- 
visible grace," taught the need of that " Rej)entance^'' 
which he was specially commissioned to preach, as the 
forerunner of our Lord ; whose peculiar province it was 
to bestow the " Remission of sins," of which Baptism 
was an especial emblem and pledge.^ 

The Lord Jesus Christ, by means of his Disciples we 



1 Dr. J. Owen (Theologoumena, Lib. v. Digress, iv. 19 — 22) questions 
the use of baptism among the Jews, as an initiatory rite, prior to John 
the Baptist. " Adhuc sub judice Us est." 

2 2 Cor. V. 17. Compare Psalm li. 7, 10. Isaiah i. 16. Ezek. xxxvi. 
25, 26. 

3 So Targum on Eccles. vii. 7. " When a man is a jproselyte he is tq- 
puted as an iw/c//ii nc^c-born/' — See Whitby, Comment on John iii. 12. 
Home's Introduction, vol. iii. part iii. ch. ii. section ix. 3. 

4 John iii. 5. On this passage Hooker judiciously observes ; " I hold 
it for a most infallible rule in expositions of Sacred Scripture, that where 
a literal construction will stand, the furthest from the letter is commonly 
the worst ;" and further adds, " Of all the ancients there is not one to be 
named that ever did otherwise either expound or allege the place, than 
as implying external baptism."— Eccles. Pol. B. v. 59. (2). (3) Keble'a Ed. 

5 Matt. iii. 1. 
s Mark i. 4. "for {marg. unto) the remission of sins," that was 



NATURE OF BAPTISM. 213 

are told, baptised Jewish Converts.^ But we have no 
account of the regular institution of this ordinance pre- 
vious to the Commission to the Eleven, before alluded 
to. 2 At this time it was, that Baptism took the place 
of Circumcision, which was the sign of admission into 
the Abrahamic Covenant, and a pledge of interest in its 
privileges ; which Covenant, formerly confined to the 
Jews, was now to be offered "to all nations." Baptism, 
as it existed before, was but an auxiliary to Circum- 
cision, now it was substituted in its stead : the latter 
being wholly done away as a part of the obsolete dis- 
pensation.3 

But since true Christianity is not a mere name^ or 
empty distinction, but consists in an inw^ard change of 
heart, which is called in Scripture Regeneration, or a 
nevj hirth;^ it follows that Baptism itself (as our 
Church declares), " Is not only a sign of profession, 
and mark of difference, w^hereby Christian men are 
discerned from others that be not christened ; but it is 
also a sign of regeneration, or new birth, whereby, as 
by an instrument, they that receive Baptism rightly, 
are grafted into the Church ; the promises of forgive- 
ness of sin, and of our adoption to be the sons of God 
by the Holy Ghost are visibly signed and sealed ; faith 
is conhrmed, and grace increased by virtue of prayer 
unto God." 5 



to come after. Comp. Matt. iii. 11. Melancthon thus distinguishes 
"between the baptism of John and Christ's baptism ; that in the former 
the remission of sins was not expressed, which is expressed by the latter." 
See " Annotations " in John i. and Matt. iii. 

1 John iii. 22,26; iv. 1, 2. 
2 Matt, xxviii. 16—20. Mark xvi. 14—16. 
3 Gen. xvii. 7—14. Col. ii. 11, 12. Heb. viii. 13 ; ix. 9, 10 ; x. 9, &;c. 

* John iii. 3. Titus iii. 5. 
5 Article xxvii. It may be useful to recapitulate the principal ends 
and effects of Baptism, when rightly received, as enumerated in this 
Article : 

1. It is a sign of our Christian profession. 

2. A sign of Regeneration, i. e. " a death unto sin, and a new birth 
unto righteousness." — Catechism. 



214 INFANT BAPTISM. 

The outward form of Baptism consists in the use of 
water, applied to the person to be baptized, in the way 
of sprinkling or dipping, in the name of the Father, the 
Son, and the Holy Ghost.^ This is the essential part 
of the institution. But as some additional solemnities 
are suitable for so important an occasion, our Church 
has devised an impressive and scriptural service, which 
we shall do well to study, as the best preparation for a 
due improvement of this holy Ordinance. 

INFANT BAPTISM. 

When a Heathen parent was admitted, along with his 
children, into the pale of the ancient Church ; the 
Jewish writers inform us that the rite of Baptism was 
administered to all the members of his household ; the 
males being both circumcised and baptized, the females 
baptized only .2 We have every reason to believe that 
the same practice, as regards Baptism, was adopted by 
the Apostles ; but the Scriptures are not express on 
this point, the Baptism of adults being the more direct 
object of the first preachers of the gospel, as, we see, is 
still the case with Missionaries to the Heathen. We 
have, however, several indirect allusions to the admis- 
sion of children into the Church of Christ ; as when we 
read of the "households" of Lydia, and the Jailor of 
Philippi being baptized ; which, in all probability, con- 
tained some of these " little ones" of Christ's flock.3 
Indeed, when we consider the close connexion, in spi- 
ritual things, between the Old and New Testament dis- 

3. An engrafting into Christ by union with his mystical body, the 
invisible and spiritual Church of true believers. — Rom. vi. 5. 1 Cor. 
xii. 13. 

4. A sign and seal of forgiveness of sins. — Acts ii. 38 ; xxii. 16. 

5. A sign and seal of our adoption into God's family, by the Holy 
Ghost.— Gal. iii. 26, 27 ; iv. 6. 

6. A confirmation of faith, thus visibly sealed. — Rom. iv. 11. 

7. A means of grace, and of receiving the gift of God, in an increased 
degree, through prayer. — Acts ii. 38 ; xxii. 16. 

1 See Appendix A. 2 See the authorities in Wheatley. 

8 Acts xvi. 15, 33. Compare 1 Cor. i. 16. 



GROUND OF INFANT BAPTIS3I. 215 

pensations ; how one Covenant-promise, one rule, one 
spirit, one faith, one hope of life everlasting are common 
to both '} when we observe how circumcision in the 
former was succeeded by baptism in the latter, both 
being of similar significancy, importing an inward 
holiness, and assuring the faithful recipient of an 
eternal blessing :2 have we any reason to doubt that as 
children were subjects of the former rite, they may be 
also of the latter ? When in the one case God said to 
Abraham — " I will be a God to thee and to tliT/ seed 
after thee ;"S is there not a strong presumption, at least, 
in favour of the opinion which the Church of Christ, 
for fifteen hundred years, unanimously approved, and 
still sanctions by a very large majority of her purest 
and most enlightened members, that children of Chris- 
tian parents are proper subjects of Baptism 1^ 

If any alteration was intended as regards the child- 
ren's interest in the Covenant and its appointed seal, it 
is strange that no intimation of it is given. Had 
Jewish parents any cause to expect, or were they 
likely to acquiesce in such an alteration, w^ithout one 
word being said on the subject ? Was this, at least, 
the lesson to be readily learned from our Blessed 

1 The parallelism, if not actual identity, of the two covenants will ap- 
pear in a very striking light from the following comparison : — 

One covenant promise, Gen. iii. 15 ; xii. 3 ; xxii. 18. Comp. Rom. iv. 
9, 16. Gal. iii. 14. Also Gen. xvii. 7, 8. Exod. xxix. 45, with 2 Cor. 
vi. 16. 

One rule of obedience, Dent. vi. 5; x. 12, and Lev. xix. 18. Comp. 
Matt. xxii. 37—39. Rom. xiii. 9. Gal. v. 14, &c. 

One spirit of obedience, Deut. x. 16. Ezek. xviii. 31. Rom. ii. 29. 
Gal. vi. 15, and the spiritual assistance promised to enable for its fulfil- 
ment, Ezek. xxxvi. 26, 27. Comp. Phil. ii. 12, 13 ; iii. 3. 

One faith, John i. 45 ; v. 39. Heb. xi. 1 Peter i. 10, 11. 

One hope of everlasting life^ Acts xxvi. 6, 7. Comp. Titus i. 2. See 
Appendix B. 

2 Rom. ii. 29. Col. ii. 11, 12. Rom. iv. 11, 12. Calvin remarks in 
his Institutes ; " Circumcision was a sign of repentance, and a seal of 
faith ; and yet infants were circumcised." The inference is that they may 
also be baptized. 3 Gen. xvii. 7. compared with Heb. viii. 10. 

4 On the prevalence of Infant Baptism in the ancient Church, see Ap. 
pendix C. 



216 OBJECTION ANSWERED. 

Lord's tender regard to children, His " taking them in 
his arms, putting his hands upon them, and blessing 
them."i Such, at any rate, is not the lesson which na- 
tural affection, sanctified by Divine grace, teaches the 
Christian parent, when, in obedience to the invitations 
of Christ and his Church, he brings his offspring to the 
font. He feels it to be an exercise of his right and 
privilege as a Father, thus to dedicate his child to God. 
He considers that Christianity is a family interest, the 
best portion of his children ;2 and that while he thus 
binds them to its duties, he puts in a claim for its 
blessings on their souls.^ He looks upon them as re- 
latively ^^ holy,"^^^ — the children of the Church and of 
God, and he waits for the promised manifestation of the 
Spirit's outpouring in due season. 5 If it be objected to 
this view, that he may be deceived, for the children of 
heaven are " born not of blood, nor of the will of man, 
but of God ;"6 he can reply, that such also was the 
case under the old Covenant, of which, notwithstanding 
this apparent incongruity, Ishmael and Esau received 
the sign, as well as Isaac and Jacob .7 In short, that 
*^ duty is ours, events are God's." Nor does he esteem 
it a small benefit to put his child's name, as it were, in 
the Gospel charter, as an engagement to sue out his 
interest therein when able to do so.8 Instead of letting 

1 Mark x. 13 — 16. See also John xxi. 15, with Doddridge in loco. 
2 Acts xi. 14 ; xvi. 15, 31—34. 

3 " Parents, and those who are appointed by parents, have certainly a 
right to bind and engage children in this baptismal covenant. It is but 
a natural right which they have over them, to bind them to the terms of 
any covenant and agreement ; especially such as shall be for their bene- 
fit and advantage, Deut. xxix. 10 — 12." Bp. Hopkin's Works, ii. 412. 
* 1 Cor. vii. 14. Comp. Jer. xxxi. 1. 

s Actsii. 39, with Calvin in loc. Also Deut. xxx. 6. Isaiah xlix. 3; 
Ixv. 23. Jer. xxxii. 39. Joel ii. 28. 6 John i. 13. 

7 See Rom. ix. 6—16. 

8 " As it would be absurd to say, that a child's name ought not to be 
put into any legacy or deed, till he come of age to understand it ; so alike 
absurd and far more injurious is it, to leave out our children from this 
heavenly legacy, that Christ hath left to his Church. . . . which may be 
of infinite use to them afterwards, and they may strongly plead it with 
God with good success." Bp. Hopkins, v. ii. 408. 



BAPTISM TO BE PUBLIC. 217 

his best days run to waste in sin and vanity, he seeks 
to present him to the Lord while fresh with the " dew 
of youth," ^ and glittering in the morning-beam; es- 
teeming it among the greatest of God's mercies to 
himself, that "• by making us his own possession so 
soon, many advantages which Satan otherwise might 
take are prevented, and the first thing whereof we have 
occasion to take notice is, hovj much hath been done 
already to our great good, though altogether without our 
hiowledgeP 2 

But to return to the Prayer Book. The Rubrics pre- 
fixed to the service for Infant Baptism claim a passing 
notice. The first requires that Baptism be adminis- 
tered in as public a manner as possible, in order that 
"the Congregation may testify the receiving of the 
newly baptized into Christ's Church ;" and also that 
those present may be " put in remembrance of their 
own profession made to God in Baptism." ^ It is to be 
regretted that this excellent regulation has not been 
more generally attended to. So solemn an ordinance, 
upon so interesting an occasion, ought never to have 
been thrust into a corner, but rather brought forward 
prominently into notice, in its proper place, and 
due proportion, both as a special means of grace, 
and a lively emblem of the only appointed way 
of salvation. 

In the second Rubric, the Church requires that each 
child should be accompanied to the Font by three 

1 Psalm ex. 3. 

2 Hooker, Ecc. Pol. v. 64. Expressing not only the opinions of ortho- 
dox Churchmen of his time, but of those who differed from the Church 
respecting the /orr/i of baptism. 

3 In the Prayer-Books published in King Edward's reign, this Rubric 
commenced as follows : " It appeareth by ancient writers, that the 
sacrament of baptism in the old time was not commonly ministered but 
at two times in the year, at Easter and Whitsuntide, at which time it 
was openly ministered in the presence of all the congregation : which cus- 
tom (now being grown out of use) although it cannot for many considera- 
tions be well restored again, yet it is thought good to follow the same as 
near as conveniently may be." In the First Book, the former part of the 
service was ordered to be performed " at tlit Church door" 



218 SPONSORS. 

suitable persons, called God-fatliers and God-mothers ; 
who are to answer for the baptized infant, to be wit- 
nesses to it and to the Church of the promises made in 
its name, and to assist in training it up in the faith and 
fear of God. ^ 

By the xxixth Canon, no parent is admitted to stand 
as Sponsor for his ovra child ; the Church, it would 
seem, requiring additional security in case of the 
neglect of the Parents, or their removal by death ; the 
God-fathers and God-mothers being a sort of spiritual 
guardians to supply such deficiency of parental care 
and instruction. And, further to guard against the 
intrusion of unfit persons into so solemn and respon- 
sible an office, the same Canon forbids the appointment 
to be conferred upon any who have not received the 
Holy Communion. A wise and salutary precaution, 
which, if j[>ro^erly attended to^ in the sjnrit, as well as 
the letter of the injunction, might tend, by God's bless- 
ing, greatly to raise the tone of piety amongst our- 
selves, and to remove from the minds of those without 
the pale of our establishment, many grounds of objec- 
tion against the ordinance of Infant Baptism as ad- 
ministered in the Church of England. 

THE SERVICE. 

We must now suppose the Baptismal party arranged 
around the Font ;2 and, as Baptism is a rite, which, 
from its nature, does not admit of repetition, the 
Minister first inquires whether the child has ever been 
baptized ; and, being answered in the negative, pro- 

1 On the antiquity of the practice of amwejing for infaoUs in baptism, 
see Appendix D. 

" Though it be the custom of our Church for those who are not the 
parents to engage for the child, yet this stipulation is in this case valid 
and obligatory ; because they are hereunto appointed by their parents, 
■who have a natural right over their children, and make these their re- 
presentatives." Bp. Hopkins' Works, ii. 412. 

2 From " fons," — " a fountain," because the early Christians were 
baptized in fountains and streams. They were at first built 7iear the 
Church, afterwards at its entrance. 



ORIGINAL SIN IMPLIED IN BAPTISM. 219 

ceeds to address the Congregation. " Dearly Beloved." 
Since original Sin is that universal disease of the fallen 
race of Adam, which can only be remedied by a new 
birth ; the Church commences this solemn service by a 
plain statement of this deeply-concerning, and funda- 
mental truth. " Forasmuch as all men are conceived 
and born in sin ;i and that our Saviour Christ saith. 
None can enter into the kingdom of God, except he be 
regenerate and born anew of Water and the Holy 
Ghost." 2 Here, we see, Regeneration is clearly con- 
nected with Baptism ; for although, as Hooker says, 
" All receive not the grace of God which receive the 
Sacraments of his grace : Neither is it ordinarily his 
will to bestow the grace of Sacraments on any hut by 
the ^acramentsr ^ But, as he adds in the same place, 
" which grace, they that receive by Sacraments or with 
Sacraments, receive it from him^ and not from them ;" 
so our Church calls upon us to use the appointed means 
with earnest prayer for a Divine blessing. " I beseech 
you to call upon God," &c.4 It is not any outward or 
nominal Regeneration, as some have argued, for which 
the Church pleads so earnestly with God. Not a change 
of state only, but of nature. This is forcibly taught by 
the words which follow : " That of his bounteous mercy 
he will grant to this child that thing ivhich hy nature he 
cannot have ; that he may be baptized" not only with 
water, but ''with the Holy Ghost f^ and so "received into 
Christ's Holy Church, and be made a lively member of 
the same." 5 

1 Job XXV. 4. Psalm li. 5. Rom. v. 12, 18. Eph. ii. 3. See Article 
ix. '' Of Original or Birth Sin." 2 John iii. 3, 5. 

3 Hooker, Eccles. Pol. v. 57. (4) This statement must, however, be re- 
ceived with caution ; so as neither to infringe on the absolute freedom of 
the Divine sovereignty, nor to deny the existence of a work of grace in 
some whom the Church cannot outwardly acknowledge as her members. 

4 Thus we see prayer specially connected with the reception of the 
grace of this sacrament ; in Acts xxii. 16. " Be baptized, and wash away 
thy sins, calling on the name of tlie Lord." 

5 Let us beware of low views, and short-sighted expectations of the 
Divine presence and blessing in a believing use of this sacrament. Arch- 



220 REGENERATION. 

In the first Prayer we beseech God to bless that 
ordinance which was prefigured, in the Old Testament, 
by two remarkable types ; the ark of Noah, wherein 
" eight souls were saved by means of that water" which 
overwhelmed the ungodl}^ world -} and also the Baptism 
of his ancient people Israel " in the cloud, and in the 
sea ;" who were " led safely" between the walls of 
those waves in which the Egyptians were drowned.2 
Who also did vouchsafe to honour it by the Baptism of 
the Lord Jesus Christ in the river Jordan ; when He, 
who was '^without sin,"^ condescended to present him- 
self, for our sakes, at the fountain of typical cleansing 
from sin ; while the opening heavens, the visible descent 
of the Spirit, and the voice of His Father, declared Him 
to be the " beloved Son of God." 4 Thus did he " sanc- 
tify water to the mystical washing away of sin."^ Not 
that any holiness was thus infused into the consecrated 
element, to communicate to it a new power and efficacy 
of its own ; but that it was thus set apart for a sacred 
sign, and a means of conveyance to the worthy reci- 
pient, of the cleansing virtue which belongs only to the 
blood and Spirit of Christ.^ 

bishop Leighton, (than whom the Church was never gifted with a more 
holy and enlightened teacher) thus presses this point, " The sacraments, 
considered indeed as seals of this inheritance, annexed to the great charter 
of it, seals of salvation, would be highly regarded. This would beget a 
due esteem of baptism; would teach you more frequent and fruitful 
thoughts of your own, and more pious considerations of it when you re- 
quire it for your children." See on 1 Peter iii. 21. 

1 1 Peter iii. 20, 21. Comp. Gen. vi, vii. 

2 1 Cor. X. 1, 2. Comp. Exod. xiv. 29. Melancthon remarks, " Bap- 
tism is a sign of mortification : (Rom. vi.) not a type of death, but a sign 
that through death we pass unto life ; a sign that death does not swallow 
up, but is the beginning of the new creature. As we seethe children of 
Israel baptized in the red sea, through death entered into life." Annota- 
tions in John 3. 3 Heb. iv. 15. 

4 Matt. iii. 13 — 17. Doddridge observes upon this place, " Jesus had 
no sin to confess or wash away, yet he was baptized ; and God owned 
that ordinance so far as to make it the season of pouring forth the Spirit 
upon him. And where can we expect this sacred effusion, but in a 
conscientious and humble attendance on divine appointments." 
5 Acts xxii. 16. 6 Acts ii. 38. 1 John v. 6. 



PRAYERS. 221 

How full and deep is the flow of prayer in the peti- 
tions that follow : — " We beseech thee, for thine in- 
finite mercieS; that thou wilt mercifully look upon this 
child, wash him and sanctify him with the Holy 
Ghost ;^ that he, being delivered from thy wrath, may 
be received into the ark of Christ's Church ; and being 
steadfast in faith, joyful through hope, and rooted in 
charity, may so pass the waves of this troublesome 
world, that finally he may come to the land of ever- 
lasting life, there to reign with thee world without 
end." What uninspired Prayer ever surpassed this in 
a rare combination of sublimity of sentiment, beauty of 
language, and, above all, that holy fervour of devotion, 
which marks the promised " outpouring of the Spirit of 
grace and supplications !"2 

The second Prayer is employed more particularly in 
gathering up the encouragements given by the Lord to 
earnest persevering supplication, and spreading them 
out before Him.^ We see a lamb of the flock ready to 
perish in the jaws of the ^' devouring lion ;"4 and shall 
not the sheep unite their bleatings, till they raise a cry 
loud enough to reach the Shepherd's ear 1 Shall not 
our very hearts reecho the pleading words — ^^ So give 
now unto us that ask ; let us that seek find ; open the 
gate unto us that knock !" " We have brought this 

1 In the First Prayer-Book, the next words were as follows : " Sanctify 
them with thy Holy Ghost, that by this wholesome laver of regeneration, 
whatsoever sin is in them, may be washed clean away," &c. 

2 Zech. xii. 10. At this place, in the first Prayer-book, the Priest was 
to ask the name of the child, and then making a cross upon its forehead 
and breast, was to say to it, " Receive the sign of the holy cross, both in 
thy forehead, and in thy breast," &c. 

3 Psalm ix. 9, 10; Ixxii. 12. Isaiah xxv. 4. John iii. 36 ; xi. 25,26. 
Matt, vii. 7. 8. A valued friend, (to whom the author is deeply indebted 
for assistance in this work) the Rev. Charles Bridges, remarks upon this 
place — " It is an eminent, and, in my judgment, an unexampled speci- 
men of pleading ; — taking hold of four distinct titles of God successively, 
and perhaps in a climax. ' Almighty and immortal God, the aid of all 
that need, the helper of all that flee to thee for succour, the life of them that 
believe, and, the resurrection of the deoA.'" Mr. Palmer observes that this 
Prayer has been used in the English Church above 900 years. 

4 1 Peter v. 8. 



222 THE GOSPEL. 

infant to heaven's gate ; but we cannot make it the 
child of God, nor let it in." ^ Shall we, then, go away 
and leave it there without a blessing !^ God forbid ! 
Heaven's gate is opened by the key of Prayer, and He 
who, on earth healed multitudes, through the faith of 
those who brought them ;S will open the door of His 
mercy to this little one, and, we humbly and fervently 
trust, will display the riches of His grace in its " spi- 
ritual regeneration" 4 here, and "everlasting benedic- 
tion"^ hereafter. 

THE GOSPEL. 6 

The Minister then reads a portion of the 8th of St. 
Mark's Gospel,^ which, though not a direct proof of the 
lawfulness of Infant Baptism, yet certainly bears a very 
favourable aspect towards it : and is well improved for 
this purpose in the following exhortation. — " Beloved, 
ye hear in this Gospel the words of our Saviour Christ, 
that he commanded the children to be brought unto 
him ; how he blamed those that would have kept them 
from him." ^ " Christ did not indeed order these 
infants to be baptized, for Christian Baptism was not 
then explicitly instituted as the initiatory ordinance, 
and circumcision was still in force. "^ But, surely, we 
may '^ perceive how by his outward gesture and deed 
he declared his goodwill toward them ; for he embraced 
them in his arms, he laid his hands upon them, and 
blessed them." When he said, " Of such is the king- 

1 Dean Comber. 2 Gen, xxxii. 26. 

3 Matt. viii. 5—13, 16 ; ix. 2—6 ; xv. 22—28 ; xvii. 14—18. James v. 16. 

4 Titus iii. 5. When the child is said to " receive reriuission of sins hy 
spiritual regeneration " we must understand that pardon, being one of the 
privileges sealed to us in baptism, when we are spiritually regenerate ;— 
is here attributed to the work of the Spirit, though more directly result- 
ing from the application of the Uood of Christ. Comp. 1 Cor. vi. 11. 

5 Matt. XXV. 34. 6 see Appendix F. 7 Mark x. 13—16. 

s In the words that follow, — "how he exhorteth all men," &c. When 
the " innocency " of children is spoken of, the term must evidently be 
understood not in an absolute, but comparative sense. So the word must 
be used, Jer. ii. 34 ; xix. 4. Comp. Matt, xviii. 2, 3. 

9 Scott on the parallel passage Matt. xix. 13 — 15. 



FAITH REQUIRED. 223 

dom of God/' did he not mean " that little children are 
admissible into the visible Church, under the New Tes- 
tament dispensation, as they had been under that of 
Moses ?"^ Does he not also encourage parents to bring 
their infant offspring to him that He may bless them ? 
And is not this the very design of Baptism, and the 
implied request of the Christian parent in thus pre- 
senting his child to God 1 Does not this passage also 
teach us that the babe in arms is as capable of regene- 
ration as the adult 1 and that, having shared in the 
parents' sin and curse, it needs also the Saviour's bles- 
sing ? In these and many other ways we might show 
that the above passage is most correctly and appropri- 
ately used with reference to the application of this 
sacred ordinance to infants. 

Since, however, this Sacrament is not a charmj2 but 
a " moral instrument of salvation," ^ which is made 
effectual by the exercise of our moral faculties, and par- 
ticularly of faith ; we are called upon to " believe ear- 
nestly," and without doubting that " goodwill of our 
Heavenly Father towards" infants in general, and, 
therefore, to this in particular, declared in this signifi- 
cant act of his Son Jesus Christ ; that God, who de- 
lights to give in answer to believing prayer, and whose 
mercy is his peculiar delight, may be glorified in saying 
of this little one — "According to your faith so be it 
unto you." 4 

Having mentioned the free offers of God's grace and 
mercy, we are reminded of our obligations to them ; 
and are, therefore invited to give thanks to Him for the 



1 Scott on Matt. xix. 13 — 15. 

2 " This is not to be believed to be of the nature of a charm, as if the 
very act of baptism carried always with it an inward regeneration." 
Bishop Burnet on Art. xxvii. 3 Hooker, Ecc. Pol. v. 57. (4) 

4 Matt, ix. 29. Comp. Matt, xviii. 10, 14 ; xxi. 21, 22. Mark xi. 22 — 
24. James i. 6. On the limits of our assuroMce in prayer, see Hooker's 
Ecc. Pol. V. 48. On the importance of faith to the securing of baptismal 
grace, see Appendix F, On the ancient order of the service, see Appen- 
dixG. 



224 THE COVENANT. 

benefits conferred upon us in Baptism, or of which our 
Baptism was a pledge.^ At the same time we pray for 
<^ growth in grace, and in the knowledge of Christ" 2 
for ourselves, and for the descent of Spiritual influence 
upon the infant about to be baptized ; that it " may be 
born again, and made an heir of everlasting salvation." 
We are now come to the most difficult part of our 
subject, that where Infant Baptism is considered as a 
federal act, a covenant engagement between two par- 
ties ; in which God, on the one side, promises to bestow 
admission into His family,^ pardon of sin,^ the sanc- 
tifying influence of the Holy Spirit, 5 and an inherit- 
ance in His everlasting kingdom ;6 and the baptized, on 
the other side, engages to renounce sin,7 believe God's 
w"ord,8 and keep His commandments.^ That such a 
stipulation is -vdrtually implied in Baptism must be ad- 
mitted ; and that it should be distinctl}^ made, when- 
ever it is practicable, may be collected from several 
passages of Scrip ture,^^ and is probably alluded to by 
St. Peter, when he says, " Baptism doth now save us — 
not the putting away of the filth of the flesh," the merely 
outward act of Baptism, '^ but the answer of a good con- 
science toward God ;" ^^ the faithful performance of the 
baptismal vows, or the sincere desire and intention to 
fulfil them. 

1 2 Thess. ii. 13, 14. Titus iii. 4—6, 1 Peter i. 3, 4 ; iii. 21. 

2 2 Peter iii. 18. Comp. 2 Thess. i. 3. 

3 Gal. iii. 26, 27; iv. 1. Col. ii. 12, 13. ^ Acts ii. 38 ; xxii. 16. 

5 John iii. 5. Acts ii. 38. Rom. vi. 4, 6, 14. Eph. v. 26,27. Titus iii. 5 

6 John iii. 5. Gal. iv. 7, with iii. 27. 

7 2 Tim. ii. 19. 1 John iii. 8—10, with Actsii. 38. 

8 Mark xvi. 16. Acts ii. 41 ; viii. 12, 13, &c. Rom. x. 9, 10. 

9 Matt, xxviii. 19, 20. Rom. vi. 3—14. Col. ii. 11, 12. 

10 Acts viii. 36, 37 ; xvi. 30—34. See (8) 

11 1 Peter iii. 21. cnepcaTrjixa. " an interrogative trial," Hooker, 

Ecc. Pol. V. 63. (3) "It is a credible fact, supported by Cyprian, and 

other ancient writers, that the Catechumen had certain interrogatmis put 

to him at baptism, concerning his faith in Christ, and his renunciation of 

Satan, and all the works of darkness, and the vanity of the icorld : and it 

is very probable the Apostle may refer to that custom." Doddridge on 

the text. See also Justin. Apol, ii. 79. Tertullian de Coron. c. iii. 



VICARIOUS SPONSION. 225 

Here, however, a difficulty arises in the case of In- 
fants, who cannot make such a stipulation in their own 
persons ; whence some have argued that they ought not 
to be baptized. The Church meets this difficulty b}^ 
vicarious stijpulation : — that is, having first proved, on 
other grounds, the lawfulness of Infant Baptism, irre- 
spectively of those conditions which can only be re- 
quired when the parties are capable of performing 
them ;^ she provides Sponsors to answer for the child, 
as its representatives, whose promises in its behalf, it is 
'^ bound, when of age, to perform."^ On the charitable 
supposition that the infant will afterwards acknowledge 
the obligation, the Church proceeds to perform the out- 
w^ard rite of Baptism, with believing prayer ; and after- 
wards to thank God for that inward grace which, she 
trusts, is even then communicated, in answer to her 
requests. 

If we may reason from human affairs to Divine, a 
method of argument which should be sparingly used, 
though not destitute of Apostolic example -fi we shall 
find that the method of sponsion has been practised 

Cjrprian Ep. vii. ad Rogatian. et De Lapsis, &c.' &;c. Bingham's Chris- 
tian Antiq. B. xi. c. viii. s. 4. 

1 " Such as be of age may hear, believe, and confess that which is 
preached and taught, but so cannot infants: therefore we may justly 
collect, that he speaketh here (Mark xvi. 16.) nothing of infants or chil- 
dren. But for all this they ought not to be excluded from baptism. It 
is a general rule, " He that doth not labour must not eat," (2 Thess. iii. 
10 ;)— but who so barbarous, that might think hereby that children should 
be famished." Letter by the martyr- Archdeacon Philpot, 19th L. p. 282. 
Exam, and Writings, Park. So. Ed. 

2 Church Catechism, Answer to question, " Why are Infants bap- 
tized?" So in Nowell's Catechism — " That repentance and faith go be- 
fore baptism is required only in persons so grown in years, that by age 
they are capable of both. But to infants the promise made to the Church 
by Christ, in whose faith they are baptized, shall for the present time be 
sufficient ; and then afterwards, when they are grown to years, they must 
needs (omnino oportet) themselves acknowledge the force thereof to be 
lively in their souls, and to be represented in their life and behaviour." 
This "acknowledgment" specially refers to the confession made before 
the Bishop previous to confirmation. 

3 Gal. iii. 15. Heb. vi. 16 ; ix. 17. 



226 QUESTIONS. 

among all nations, from tlie earliest ages of the world. 
This, at least, shows that the light of nature, (which? 
within certain limits, is to he considered as a part of 
God's moral government,) justifies this method. Thus 
guardians are empowered by law to enter into engage- 
ments for their wards, when minors ; and ambassadors 
act for their princes, whom they represent at a foreign 
court, when out of reach of their in struct ion. i 

But, after all, we must remember that this ceremony 
is not an essential part of the Sacrament of Baptism ; 
w^hich consists not in any outward form, but in God's 
promise, and the exercise of faith embracing that pro- 
mise.2 The use of sponsors, however, is manifest, when 
rightl}^ improved ; and we shall have occasion after- 
wards to observe the importance of this arrangement, as 
testifying to the conditional character of this ordinance, 
being essentially federal in its nature ; so that when 
one side of the contract is not made good, we cannot, 
with justice, claim the other. 3 

The questions put to the sponsors, and answered by 
them in the name of the child, are four ;^— (1.) Whether 
he will renounce the devil,^ the world,^^ and the flesh 1^ 
These are the enemies of Christ, and of the soul ; and 
they must be renounced by the Christian wholly and 

1 See a remarkable illustration of sponsorship in Livy, lib. 31. c. 50. 
quoted in Wheatly ; where C. Valerius, as Flamen Dialis, declined taking 
the oath of ^dileship, in his own person, but obtained for his brother to 
be sworn, as his proxy, in his stead. Wheatly adds, " Much after the 
same manner, whenever kings are crowned in their infancy, some of the 
nobility, deputed to represent them, take the usual oaths. The same do 
ambassadors for their principals at the ratifying of leagues or articles; 
and guardians for their minors, who are bound by the law to stand to 
what is contracted for them." 

2 " The promise of eternal life is the seed of the Church of God." 
Hooker, v. 63. (1) 

3 " When we promised, there were two things in the indenture ; one, 
that God will give Christ to us ; the other, that we must forsake all the 
sinful lusts of the flesh ; this is that makes baptism to be baptism in- 
deed to us." Abp. Usher's Eighteen Sermons, p. 54. 

4 See Appendix H. 
5 1 John iii. 8—10. James iv. 7. ^ 1 John ii. 15, 16. 

7 Rom. viii. 6—14. Gal. v. 16—24. Titus ii. 11-14. 1 Peter ii. 11 ; iv. 2. 



SHORT PRAYERS. 227 

for ever. (2.) Whether he believes all the articles of 
the Christian faith 1^ (3.) If he is willing to be bap- 
tized into the profession of this faith 1 2 and (4.) If he 
will obey God's commands to the end of his life 1 ^ — In 
so solemn a covenant, all the sureties should give their 
answers audibly and distinctly ; and the congregation 
should apply the questions proposed to their own hearts, 
and follow the responses with their silent prayers. 

The sponsion being concluded, the minister offers up 
four short, but fervent prayers for Divine grace to en- 
able the baptized infant to fulfil the promises just made 
in his name. And since Baptism primarily represents 
the mortification of the old nature, derived from Adam, 
and the implanting of a new man, Christ Jesus ; * — 
therefore, we ask of God, " that the old Adam in this 
child may be so buried, that the new man may be 
raised up in him." " That all carnal affections may die 
in him, and all things belonging to the Spirit may live 
and grow in him."^ — " That he may have povfer " to 
conquer all his spiritual enemies ; ^ and thus, with all 
those who are thus dedicated to God in Baptism, being 
" endued with heavenly virtues, may be everlastingly 
rewarded ;" not of merit^ but "through God's mercy" 
onlyj 

In the prayer of Cons8cration,8 which follows, v/e 
remember the " water and the blood" which flowed 
from our blessed Saviour's wounded side ; ^ a lively em- 
blem of the twofold efficacy of his death ; — the cleansing 
of our pollution, and the removal of our guilt :^° — as 

1 Mark xvi. 16, with Matt, xxviii. 19. Acts viii. 36, 37- Heb. xi. 6. 

2 Acts ii. 41 ; xvi. 31—33. 
3 Matt. vii. 21. Eccles. xii. 13. Luke i. 75. Rom. vi. 4. Eph. ii. 10. 
1 John ii. 3—6. Comp. Psalm cxix. 4, 5, 32, 33, 44, 104, 115, 153. 
4 Rom. vi. 3—11. Col. ii. 12. 
5 Rom. viii. 6—13. 1 Cor. xv. 22, 45. Gal. v. 20—24. Eph. ii. 4—6; 
iv. 20—24. Col. iii. 5, 9, 10. 

6 Rom. viii. 12—14, 37—39. Eph. vi. 10—12. 1 John v. 4. 

7 Phil. i. 9—11. Col. i. 9, 10 : iii. 24. Titus iii. 5., 

8 See Appendix I. 9 John xix. 34. 1 John v. 6. 

10 Micah vii. 19. Zech. xiii. 1. 1 John i. 7. Rev. vii. 14. 

Q 2 



228 CONSECRATION. 

also the institution of this sacred ordinance in ^^the 
name of the Father, the Son, and the Holy Ghost !"i 
by which we are admitted into God's family, and united 
in the profession of the Triune Jehovah. We further 
pray that a blessing may descend upon the sacred rite 
we are about to celebrate, " sanctifying," or setting 
apart " this water to the mystical washing away of 
sin;" 2 — that by "the washing of regeneration, and 
the renewing of the Holy Ghost," ^ this child may be 
filled with Divine grace ; and now becoming, may 
for ever remain, one of God's "faithful and elect 
children." ^ 

THE BAPTISM. 

The Rubric here directs the Priest to ask of the God' 
fathers and Godmothers the child's name, which being 
given at this solemn moment, is calculated to remind us 
ever afterwards of our Christian privileges and obliga- 
tions ; as our other name may do of our original guilt.^ 
He is then* to baptize " the child by dipping it in water," 
if "certified that it can well endure it ;" otlierwise, "it 
shall suffice to pour water upon it." In the warmer cli- 
mates of the East, where the bath was in constant use, 
Ba23tism was more commonly administered in the former 
way.<5 But this does not appear to have been an inva- 
riable rule, even in those times ; "^ nor are any particular 
directions given in the Bible respecting the quantity of 
water to be used, or the mode of applying it. Indeed, 
it is scarcely in accordance with the spirit of Christi- 
anity to lay much stress on the peculiar mode of 
application ; since we are expressly assured, that " the 
kingdom of God is not meat and drink," does not princi- 

1 Matt, xxviii. 18, 19. 
2 Matt, xviii. 19. Acts xxii. 16. On the use of the word " sanctify," 
see p. 220. s Titus iii. 5. 

4 John i. 16. 1 Peter i. 2—5. Jude 24, 25. 

5 The Jews named their children when they were circumcised. Luke 
i. 59—63 ; ii. 21. Comp. Isa. xliv. 3—5. 

6 Acts viii. 38, 39. Rom. vi. 3,4. Col. ii. 12. 7 See Acts xvi. 33. 



i 



SIGN OF THE CROSS. 229 

pally consist in outward observances, " but righteous- 
ness^ and peace, and joy in the Holy Ghost." ^ 

The words of administration are those of our Lord's 
own appointment.2 In the first Prayer-book of Ed- 
ward VI., the water was ordered to be thrice applied, in 
allusion to the mystery of the blessed Trinity, which 
these words express. But our Church having withdrawn 
that order, a single immersion or affusion seems to 
fulfil the design of the institution, as symbolical of 
that One name with which we are baptized.^ 

The child having been baptized, is now solemnly re- 
ceived into the Church, the sign of the Cross being 
made upon his forehead, in token of his being enrolled 
in " the Sacramental host of God's elect ;" it having 
been the custom in ancient times in the East, " for mas- 
ters and generals to mark the foreheads or hands of 
their servants or soldiers with their names or marks, 
that it might be known to whom they did belong." ^ 
And, as the blush of the forehead is the index of shame, 
this sign is to remind the Christian soldier, when he might 
otherwise be tempted to be ashamed of Jesus, "that 
hereafter he shall not be ashamed to confess the faith of 
Christ crucified," in whose " Cross " he is rather to 
"glory;" 5 but "manfully to fight under his banner 
against sin, the world, and the devil ; and to continue 
Christ's faithful soldier and servant unto his life's 
end." 6 

The use of the Cross in Baptism, as the Church de- 
clares in her thirtieth Canon, is of great antiquity ; 
and, though we do not claim for it any scriptural autho- 
rity, nor consider it any " part of the substance of the 
Sacrament ;" yet, as " the abuse of a thing doth not 

1 Rom. xiv. 17. See Calvin on Acts viii. 32. 2 Matt, xsviii. 19. 

3 See Appendix K. 

2 Wheatly. See Bishop Lowth and Scott on Isaiah xliv. 5, and Esrek. 
ix. 4. 5 Gal. vi. 14. Comp. Mark viii. 38. Rom. i. 16. 

6 There seems to be an allusion to the original meaning of the word 
" Sacramentum," — a soldier's oath of fidelity to his military commander. 
Comp. Eph. vi. 10—18. 2 Tim. ii. 3, 4. Rev. ii. 10. 



230 THANKSGIVING. 

take away its lawful use," she lias thought fit to retain 
it, as " a lawful outward ceremony and honourable 
badge, whereby the infant is dedicated to the service of 
him that died upon the Cross." But if any are so un- 
charitable and unreasonable as to accuse us of wearing 
the "mark of the Beast," ^ as some have done, we may 
remind them tiiat the servants of Christ also are de- 
scribed as having a "mark,"2 a " seal,"^ and a " name"^ 
upon their foreheads.^ 

THANKSGIVING. 

The child being now, by Baptism, " regenerate,^ and 
grafted into the body of Christ's Church," 7 the minister 
calls upon us to " give thanks unto Almighty God for 
these benefits, and with one accord make our prayers 
unto him, that the child may lead the rest of his life 
according to this beginning." 8 And what prayer so 
proper for this occasion as the Lord's Prayer, which, 
as we have observed before, was anciently considered 
exclusively appropriate to the baptized, and was there- 
fore called " the Prayer of Believers f ^ 

But here we are frequently met with the objection, 
" How can we give thanks for that which is, at best, 
uncertain ? We answer, because we believe that God 
always hears the prayers of his people, if consistent 

1 Rev. xiii. 16; xiv. 9, &c. 
2 Ezek. ix. 4, "mark," *)^ "Arab, ^/j ou mark in the form of across, 

which was branded on the flanks or necks of horses or camels ; hence 
probably the name of the letter j^, which in the ancient Phoenician 
alphabet, and on Jewish coins, has the form of across (-|-), and from which 
the Greeks and Romans have borrowed the form of their T." Gibbs' Gese- 
nius' Heb. Lex. See also Professor Lee's Heb. Lex. and Leigh's Crit. Sac. 
3 Rev. vii. 3. 4 Rev. xiv. 1 ; xxii. 4. 

5 Bucer defends the use of the cross in baptism, " not so much on the 
ground of ancient usage, as because it is a simple sign, and conveys a 
lively (proesens) admonition of the cross of Christ ; if only purely under- 
stood and religiously received." Scrip. Ang. p. 479. 

6 John iii. 5. Gal. iii. 27. Titus iii. 5. 
7 Rom. vi. 5. 1 Cor. xii. 13. Eph. i. 22, 23. 8 Heb. iii. 14. 

9 Chrysost. Hom. 10 in Coloss. Aug. Enchir. c. 71. See. pp. 39, 40. 



BAPTISMAL REGENERATION. 231 

with His own glory and their good ; and as we know 
of no hindrance in this case, we confidently hope that 
our petitions are answered. The Church has provided a 
spiritual service for her children, to he used in a spiri- 
tual manner ; and if we have endeavoured, hy God's 
help, to follow her guidance, though with unequal foot- 
steps, i we cannot do less than give thanks for His grace 
and mercy thus visibly signed and sealed. This is the 
language of Faith and Hope, and is it not that of Charity 
also ? 2 At the same time, we protest earnestly against the 
error of those, (however great their names, or high their 
reputation as divines,) who hold that the Church intended 
to declare, what we conceive to he equally unscriptural 
and dangerous, the actual regeneration of every ha.ptized 
infant. We would fully concur in Abp. Usher's state- 
ment. " Some have the outward sign, and not the in- 
ward grace : some have the inward grace, and not the 
outward sign. We must not commit idolatry, by dei- 
fying the outward element." ^ 

Holding, as Hooker and our earliest and greatest Re- 
formed Divines ever held, " the certainty and perpetuity 
of faith in the elecf'i^ of God, — we cannot think that so 
many children have been born again in their infancy, 

1 " D extras se parvus lulus 

Implicuit, sequiturque patrem non passibus sequis." 

Virg. ^n. ii. 723, 4. 

2 So writes that luminary of the Irish Church, Abp. Usher, " What 
say you of infants baptized ? Doth the inward grace in their baptism 
alvmys attend upon the outward sign? Surely 9io. The sacrament of 
baptism is effectual in infants, only to those and to all those who belong 
unto the election of grace. Which thing, though we, in the judgment of 
charity, do judge of every particular infant ; yet we have no ground to 
judge so of all in general ; or, if we should judge so, it is not any judgment 
of certainty ; we may he mistaJcen" Body of Divinity, p. 396, Compare 
Faber's Prim. Doct. of Regeneration, B. iv. c. 2. pp. 330 — 340, who calls 
this statement an " Official Generic Declaration." See also Dean Milner's 
Life, ch. 16, who calls it, (pp. 386, 397, &c.) " An hypothesis, a charitable 
assumption of repentance and faith on the part of the infant." See also 
Bishop Burnet on Art. xxvii. p. 383. 

3 Body of Divinity, p. 396. See also Abp. Leighton on 1 Peter iil. 21. 

4 See Hooker's Sermon on Habak. i. 4. Also " Discourse on Justifica- 
tion, §. 26, and First Sermon on St. Jude, § 12. 



232 BAPTISMAL REGENERATION. 

and have since wholly departed from God in their 
childhood^ without giving any proof of a change of na- 
ture. Scarcely less reasonable would it be to assert 
that all the crab-trees in the land had once been 
grafted with apples, though they still continue to bear 
only their natural fruit. Another way of explaining 
the subject, which doubtless is reall}^ difficult, through 
the imperfection of language, and our limited apprehen- 
sion of spiritual mysteries, is to say that the Church 
here speaks sacramentally , or as Bishop Hooper expresses 
it, "gives the name of the thing to the sign."^ Thus 
the sacrament of Christ's body is called by St. Paul 
^' his body," 2 and all Christians are called the "temple 
of the Holy Ghost,"^ as being " born of water and of the 
Spirit," 4 when yet some of those alluded to were living 
in uncleanness.5 Indeed, as long as the baptized are 
of that tender age which forbids us to judge harshly of 
their spiritual condition, we may safely look upon 
them as really belonging to Him, to whom they had 
been thus solemnly dedicated. 

Here we may pause for a moment to observe what a 
sublime and beautiful spectacle is presented to the eye 
of faith, when the baptismal party are kneeling around 
the fountain of mystical regeneration ; ^ while the dew 
of blessing sparkles on i^HQ infant brow, the sacramental 
seal of good things to come, laid up in store for it in the 
covenant of grace : and Christian hope looks fondly and 
prayerfully upon the new-born child of God, and rea- 
lizes, in anticipation, the full possession of the promised 
inheritance.^ And then, how sweet the feeling of being 

1 " Early Writings, p. 62, Park. Soc. Ed. 2 i Cor. xi. 27. 

8 1 Cor. vi. 19 ; iii. 16, 17. Comp. v. 1 ; vi. 15, 16. * John iii. 5. 

5 Bishop Carleton, in his answer to Montague, " Examination of his 
Appeal," p. 104, 105, speaks of those who are " regenerate and justified," 
" Sacramento tenus ;" who may yet " fall away totally smd finally," See 
Aug. ad Bonifac, Ep. xxiii. On the use of the word regenerate in the 
Baptismal Services, see Appendix L. 

6 " Baptism is the font of regeneration." " Former Confession of 
Helvetia." See Harmony of Protestant Confessions, p. 303. Ed. 1842. 

7 That deep thinker, and pious, as well as enlightened divine. Dean 



THANKSGIVING. 233 

one "family " in Christ Jesus,^ with which we all, young 
and old, join in repeating those affectionate and thrill- 
ing words, — " Our Father^ which art in Heaven." 2 

In the Thanksgiving, which follows, we acknowledge 
the mercy of God in regenerating, adopting, and incor- 
porating into His Church the baptized infant ; and we 
pray that he may " not receive the grace of God in 
vain," 3 but "may lead the rest of his life according to 
this beginning :" — that "being dead unto sin, and living 
unto righteousness, and being buried with Christ in his 
death, he may crucify the old man, and utterly abolish 
the whole body of sin ; and that as he is made partaker 
of the death of Christ," by being baptized into it, " he 
may also be a partaker of his resurrection," by spiritual 
renewal of the heart and life ; a work which must, in 
its very nature, be gradual and progressive, being ter- 
minated only with our earthly existence ;^ — " so that 



Milner, thus expresses himself : " Then does baptism do nothing for the 
infant? The answer is, it does a great deal. Is it not a great deal, that 
an infant, who by nature is under a curse, and excluded from sonship 
and from inheritance, should be visibly received into the Church of God, 
and be assured by him who cannot lie, and under the express sanction of 
a divine ordinance, that there is still a promise of an everlasting in- 
heritance for him, as an adopted son of God, provided he do but comply 
with certain terms when he becomes of age ? Thus it appears, that an 
infant regenerated, here, means, that he who was disinherited and not 
regarded as a son, is again received as such, in the sense just mentioned, 
with a promise of the Holy Ghost, and of an everlasting inheritance." — 
See Life, p. 398, 2nd Ed. abridged. 

N. B. The writer trusts he need not add, that the picture he has drawn 
requires some reserve, as restricted to " the faithful." 

1 Eph. iii. 15. 2 See Appendix M. 3 2 Cor. vi. 1. 

* Rom. vi. 3, 4. Melancthon observes, " Regeneration begins in bap- 
tism, and is completed by death." Annot. in Matt. i. See also Calvin on 
Acts ii. 38. Calvin also beautifully remarks on this text — " Let us note 
that the apostle doth not simply here exhort us to imitate Christ,— for he 
surely goeth higher, delivering doctrine — that the death of Christ is 
effectual to extinguish the pravity of the flesh ; and his resurrection to 
raise up the newness of a better nature ; and that by baptism we are re- 
ceived into the pa/rticipation of this grace. To be brief, he teacheth what 
is the verity of baptism rightly received— for we neroer have bare and idle 
signs but vjhm our tmthanJcfulness and wickedness hindereth the working of 
God's bountifulness." 



234 DUTY OF SPONSORS. 

finally, with the residue of His holy Church, he may 
be an inheritor of His everlasting kingdom." 

EXHORTATION TO SPONSORS, 

The Exhortation to the Godfathers and Godmothers 
well deserves the attention of all who undertake this 
responsible office ; from a neglect of which the Church 
has suffered the most irreparable injury. The points of 
duty embraced in this address are the following. (1.) 
To teach the child the nature and importance of the 
baptismal vow. (2.) To look after his religious instruc- 
tion, both publicly by attendance on the means of 
grace, and privately by catechising ; teaching him " all 
things which a Christian ought to know and believe to 
his soul's health,"! so as to " train him up in the nur- 
ture and admonition of the Lord." 2 (3.) To see that he 
is " virtuously brought up to lead a godly and a Chris- 
tian life ; remembering always, that Baptism doth re- 
present unto us our profession — to follow Christ — and 
be made like unto him — dying unto sin — rising again 
to righteousness — mortifying continually all our cor- 
rupt affections, and daily proceeding in all virtue and 
godliness of living." ^ 

But this, though an important part, is not the whole 
of their duty. As example teaches more forcibly than 
precept, little good will be effected by the instructions 
of those whose lives counteract and neutralize their 
correct instructions and spiritual admonitions. A con- 
sistent Christian character^ therefore, is a primary and 
indispensible qualification for a worthy sponsor. To 
all must be added fervent prayer, both with and for 
their youthful charge, that God's blessing may accom- 
pany that sacred rite, which was entered upon in love, 

1 Matt, xxviii. 20. 2 Eph. yi. 4. 

3 Rom. vi. 3 — 6, &c. Archbishop Usher well observes, — " Baptism is 

not done only at the font, which is a thing that deceives many ; for it 

runs through our whole life ; nor hath it consummation till our dying 

day, till we receive final grace." Eight Sermons, p. 55. 



church's view of baptism. 235 

performed with faith, and is still followed with assured 
hope and lively expectation.^ And though the period 
of Confirmation is the ostensible termination of the re- 
sponsibility of a Godfather and Godmother ; the true 
parent in God will look much further than this ; and 
never cease to labour and pray till death shall have 
separated him from the objects of his affectionate soli- 
citude ; and even in his expiring moments will look 
forward to the day, when reunited before the glorious 
throne, he will be able to render up his trust with the 
joyful exclamation, " Behold, (here am) I and the 
children whom the Lord hath given me." 2 

In taking a review of the service which we have been 
considering, we cannot fail to observe, that our Church 
sets the ordinance of Baptism before her members in a 
very commanding position ; elevating it in their minds, 
as an institution of Christ, which however simple in its 
form, is highly significant in its nature, and on the 
right use of which much of our spiritual comfort and 
growth in grace, under God, will depend. 

We have seen that in this Sacrament the great truths 
of the Gospel are symbolically set forth, in a most im- 
pressive manner. We are baptized into the faith of a 
Triune God. The doctrines of the original corruption 
of our nature, and its renewal by Divine grace ; the 
mortification of sin by the Holy Spirit, and our justifi- 
cation through Christ, are visibly confirmed to us. We 
are publicly sealed as the Lord's people, and take him 
to be our covenant God, giving up ourselves and our 
children to be devoted to His service. We are thus also 
solemnly enrolled in the army of Christ, and separated 
from the world ; to be henceforth united in the bonds 

1 An interesting exemplification of the use which the Reformers made 
of Baptism, in their devotions, may be seen in Bull's " Christian 
Prayers," Parker So. Ed. 14, 64. InM. Henry's " Method of Prayer," is 
another beautiful example, in the " Prayer proper to be put up by pa- 
rents," &c. A solemn annual commemoration of the day of our baptism 
has sometimes been found helpful, when duly and scripturally improved. 
2 Isaiah viii. 18. 



236 BENEFITS OF DUE USE. 

of holy brotherhood and affection with all His true 
disciples. 

If parents, sponsors, and ministers, who are engaged 
in bringing children to this holy ordinance, were care- 
ful to improve it in a proper manner, by the exercise of 
a lively faith in the promises of God set forth in this 
Sacrament ; and if they were suitably diligent in train- 
ing up the little ones committed to their charge, " in 
the way in which they should go ;"^ looking upon them 
as a sacred trust put into their hands by God himself, 
and for which they must give a strict account f — were 
they faithful in reminding them of the vows of the 
Lord which are upon them, and of the spiritual mercies 
and privileges which are laid up in store for their use : 
and were Christians, in general, instead of raising curi- 
ous questions, or doubtful controversies about the na- 
ture of Baptism, more ready to embrace, with a simple 
and childlike faith, the promises of God's love thus 
ratified to them, and to believe their interest in a cove- 
nant salvation, wrought out for lost sinners by the joint 

1 Prov. xxii. 6. 
2 The pious Abp. Leighton, " whose praise is in all the churches," 
has the following striking remarks on the misimprovement of baptism : 
— " Truly, as there is much guiltiness cleaves to us in this (misimprove- 
ment of the Lord's Supper,) so, generally, much more in reference to this 
other sacrament, haptism ; which being but once administered, and that 
in infancy, is very seldom, and slightly considered by many, even of real 
Christians. And so we are at a loss in that profit and comfort ; that in- 
crease of both holiness and faith, that the frequent recollecting of it, after 
a spiritual manner, would no doubt advance us to. — When parents are to 
present their infants to this ordinance, and then might, and certainly 
ought to have a more particular and fixed eye upon it, and themselves, as 
being sealed with it : to ask within after the fruit and power of it, and 
to stir up themselves anew to the actings of faith, and ambition after 
newness of life, and with earnest prayer for their children, to be suitors 
for themselves, for further evidence of their interest in Christ ; yet pos- 
sibly, many are not much in these things at such times, but are more 
busied to prepare their house for entertaining their friends, than to pre- 
pare their hearts for offering up their infant unto God to be sealed ; and, 
•withal, to make a new offer of their own hearts to him, to have renewed 
on them the inward seal of the covenant of grace, the outward seal 
whereof they did receive, as it is now to be conferred upon their infant." 
See on 1 Peter iii. 21. 



PRIVATE BAPTISM. 237 

work of the Father, the Son, and the Holy Ghost ; — 
at the same time looking for the grace thus sealed to 
them, and in its strength daily endeavouring to mortify 
sin, renounce the world, and follow Christ : — we might 
reasonably and scripturally expect to see blessed fruits 
result from such an improvement of this holy Sacrament ; 
nor should we be inclined to condemn as vain and un- 
meaning the language of our Church Catechism respect- 
ing it : — '' Being by nature born in sin, and the children 
of wrath, we are hereby made the children of grace." ^ 

PRIVATE BAPTISM. 

We have already observed, that the Church requires 
Baptism to be administered publicly, in all cases where 
it can be done without extreme inconvenience and dan- 
ger. 2 But should some urgent necessity arise, (as in a 
case of any sudden and dangerous attack of sickness,) 
in order that the child may not die unbaptized, the 
parochial minister, (or, in his absence, any other 
lawful minister,) may baptize it privately, without 
the usual solemnities ; care, however, being taken, as 
far as present circumstances admit, that '- all things be 
done decently,''''^ in conformity to the Apostolic rule. 

But should the child live, it is to be brought to the 
Church, in order that its Baptism may be publicly ac- 
knowledged, the ceremonials of the service completed, 
and the new member of Christ, which has been washed 
and set apart, as one of his lambs, in secret, may be 
openly brought into His sacred fold. 

1 Hooker beautifully combines the influence of vicarious faith in 
baptism, with iKr&onol faith, — exerted in persevering diligence, as pro- 
curing the certainty of salvation in God's elect ;— in the following pas- 
sage. " Surely if we look to stand in the faith of the sons of God, we 
must hourly, continually be providing and setting ourselves to strive. — 
To our own safety, our own sedulity is required. And tlien hlesBedfor ever 
and. ever be that ruother's child whose faith hath raade hivii the child of God.'* 
Sermon " on the Certainty and Pei-petuity of Faith in the Elect." Vol. 
iii. p. 598. 1836. 

2 See p. 217. 3 i Cor. xiv. 40. 



238 LAY BAPTISM UNLAWFUL. 

This is in perfect accordance with the spirit of the 
Gospel, which teaches us that '' mercy " is always to 
he preferred to "sacrifice;"^ — but yet requires that 
" all things be done in order/' 2 wherever it is possible 
to do so, without the breach of the more obligatory 
rules of charity. 

We do not, indeed, hold that the outward rite of 
Baptism is absolutely necessary to salvation ; though 
some of the ancient Fathers favoured such an opinion. ^ 
But still, we dare not undervalue a divinely-appointed 
ordinance, much less speak lightly of its presumptuous 
neglect. Our Church has, w^e think, been guided to 
the happy medium between these two opposite errors : 
on the one hand, commanding her ministers not to neg- 
lect the Baptism of children born within her pale : and, 
on the other, forbidding the performance of the rite by 
any but ordained ministers ; ^ to whom God has given 
authority to baptize, by the same commission which in- 



6. Comp. Matt. ix. 13 ; xii. 7. ^1 Cor. xiv. 40. 

3 See Hooker's Ecc. Pol. v. 60, (5)— (7) 61, (1). See also Faber's "Pri- 
mitive Doctrine of Regeneration," p. 317, note, — where Augustine's 
"terrific speculation" on this subject, is justly censured. See Bishop 
Hooper's " Early Writings." Parker So. Ed. p. 131, 132. " This ungodly- 
opinion, that attributeth the salvation of man unto the receiving of an 
external sacrament, doth derogate the mercy of God, as though his Holy 
Spirit could not be carried by faith into the penitent and sorrowful con- 
science, except it rid" (rode) " always in a chariot and" (the chariot of 
an) "external sacrament.'' Our Church Catechism states of both the 
sacraments, that they are " generally" (not universally) " necessary to 
salvation." See p. 272. 

4 In both the Prayer-Books of Edward VI, and in that of Queen Eliza- 
beth, the Rubric was so worded as to allow lay-baptism. " Let tliem 
that he present call upon God for his grace ; and say the Lord's Prayer, if 
the time will suffer. And then one of them shall name the child, and dip 
him in the water," &c. But in 1575, the Houses of Convocation resolved 
that lay-baptism should be prohibited in all cases ; and at the accession 
of James I. the Rubric was altered to nearly its present form. Whether 
baptism by an unordained person be valid, is a point not agreed upon ; 
though of some practical importance, if pressed to its just consequences. 
Hooker and Bishop Burnet maintain the affirmative ; Wheatly and other 
writers the negative proposition. But as Hooker died before the change 
of the Rubric, his opinion may have less weight at the present day." See 
Ecc. Pol. V. 62. Burnet on Art. xxiii. 



ADULT BAPTISM. 239 

vested them, (as the successors of the Apostles in their 
ministerial office,) with the power of teaching and 
preaching the Gospel.^ 

The service being essentially the same as the one for 
Public Baptism, already considered, will not require 
any further comments. But it is important to remark 
how injurious to the Church, how lowering to the cha- 
racter of the Sacrament, is the practice, now so com- 
mon, of naming an infant privately, without any en- 
gagement of sponsors on its behalf, or any open and 
solemn introduction into the flock of Christ. If Bap- 
tism contains a promise of Grace on the part of God, 
and a covenant engagement of obedience on the part of 
the baptized ; it manifestly calls for the exercise of faith 
in the united prayers of the congregation on the one 
hand, and the sponsorial vows of God-fathers and God- 
mothers on the other. These may, indeed, be well 
dispensed with in the case of a dying child ; but in all 
other cases the rule must hold good ; and the Church 
which permits such irregularities must suffer for its 
negligence. 

ADULT BAPTISM. 

In the first propagation of the Gospel, adults were 
the principal subjects of Baptism, and the administra- 
tion of that ordinance to infants was probably the ex- 
ception, rather than the rule. Indeed, for several ages 
afterwards, converts from Heathenism continued to flock 
into the Church, '^ as doves to their windows ;"2 and 
kept up a supply of adult candidates for that sacred 
rite. But, when the Missionary spirit of Christianity 
had gradually died away, in the long dark night of the 
middle ages ; and a corrupt and prostituted Church, 
wrapt up in worldly-mindedness and carnal security, 
had drawn the curtains" around her, " and retired to 

1 Matt. xxYiii. 18-^20. 2 Isaiah Ix. 8. 



240 NECESSITY FOR SERVICE. 

rest j" ^ a rest only broken by the dreams of super- 
stition^ or the midnight orgies of revelry and crime : — 
then^ indeed^ adult Baptism was a thing utterly un- 
known and unheard of. Even the broad daylight of 
the Reformation did not all at once open men's eyes to 
this great duty of imparting the Gospel to those outside 
the fence of nominal Christendom. All within that en- 
closure were baptized, all without it remained, as they 
had done for ages, perishing in ignorance and idolatry, 
" no man caring for their souls.'' ^ 

Thus it was that from the time of Edward VI. down 
to the Restoration, our Church had not been provided 
with a service " for the ministration of Baptism to such 
as are of riper years :" a glaring proof (if proof were 
needed) of the remissness of our Protestant forefathers 
on this subject. And even this late introduction of an 
office for adult Baptism, was attributable, not to their 
zeal for the conversion of the Heathen, but to the rise 
and progress of new sects, (which, as if to chastise the 
Church for her sloth and supineness, had sprung up in 
rank luxuriance, during the confusion of the civil 
wars :) who denied the lawfulness of administering 
Baptism to Infants ; — and had brought that sacred rite 
itself into such neglect and contempt, that the want of 
such a service was daily more sensibly felt. 

The course of events in our days has not diminished 
but increased this necessity ; partly owing to the happy 
revival of Missionary zeal, and partly to the continued 
spread of Anabaptist and Quaker principles, as well as 
an utter neglect of all religious principle whatever ; by 
which means the number of the unbaptized members 
of the community has been fearfully augmented. 

If these pages should fall into the hands of any (and 
many such we believe there are) who, inwardly con- 
vinced of the sinfulness of their present neglect of a 
Divine ordinance, still " halt between two opinions," ^ 

1 R. Hall. Review of " Zeal without Innovation." 1827. p. 74. 
2 Psalm cxlii. 4. 3 i Kings xviii. 21. 



SIN AND DANGER OF NEGLECTING BAPTISM. 241 

and hesitate to " take up the cross, and follow Christ,"* 
in the open confession of His name before men, by 
public Baptism ; we would earnestly and affectionately 
urge them to study this Service, and especially the Ex- 
hortation, prayerfully and seriously. We do not say 
that they cannot be Christians in heart, in their present 
condition ; the "epistle of Christ" may be " written"2 
there, though not yet " sealed. "^ But we do affirm 
that such a state (if wilfully persevered in) is far from 
satisfactory ; and, further, we believe that such persons 
suffer great loss of inward peace, assurance, and spiritual 
comfort, by such a measure of unfaithfulness to that 
gracious Master and loving Saviour who said to his 
disciples, " Ye are m^j friends, \iye do ivhatsoever I com- 
TnoMd you^ And again — " If ye keep my commandments ^ 
ye shall ahide in my love^"* " These things have I 
spoken unto you, that your joy might he full T^ 

The first Rubric directs that " Timely notice shall be 
given to the Bishop, or whom he shall appoint for that 
purpose, a week before at the least, by the Parents, or 
some other discreet persons ; that so due care may be 
taken for their Examination, whether they be suffi- 
ciently instructed in the principles of the Christian 
Religion." Thus we see that our Church requires the 
utmost care to be used to prevent the admission of im- 
proper persons to this sacred rite. What is the exact 
measure of requisite qualification is not easily deter- 
mined. In a general way, we may state, that it seems 
to be certainly lower than is required for the Lord's 
Supper. Our blessed Lord and his Apostles seem to 
have baptized all who received their message so far as 

1 Matt. xvi. 24. 2 2 Cor. iii. 3. 

3 Rom. iv. 11. See Art. xxvii. Bishop Hooper has expressed the 
same sentiment somewhat differently, in the following elegant metaphor. 
" Thus assured of God, and cleansed from sin in Christ, he hath the 
Ivoery of God given unto him, baptism, the which no Christian should 
neglect ; and yet not attribute his sanctification unto the external sign." 
— " Early Writings." Parker Soc. Ed. p. 75. 

4 John XV. 14, 10, 11. 
R 



242 QUALIFICATION KEQUIRED. 

to be willing to become disciples.^ This, however, must 
have involved a large sacrifice, and, consequently, have 
implied a considerable measure of faith in those w^ho 
made it. 

To guard against insincerity and self-deception (as in 
the awful case of Simon Magus, )2 it has usually been 
thought advisable to defer Baptism for some time after 
the first application for it ;S by this means opportunity 
is afforded for the needful instruction of the Catechumen 
in the nature of the ordinance, and of the solemn vow 
and profession connected with it. 

The practice of deferring Baptism to an advanced 
period, recommended by some of the old rathers,^ is 
now generally condemned. But it is to be feared that 
many well-disposed persons, the children of sectarian 
parents, are kept back too long from this quickening,^ 
sanctifying,^ and sealing^ ordinance, by an erroneous 
view of its awful character, and an exaggerated idea of 
the qualifications requisite for its worthy reception. 
Without attempting to lay down any positive rules, 
we may state in a general way, that wherever there is 
a mind instructed in the leading truths of the Gospel 
(such as the corruption of human nature, the atone- 
ment of Christ, and the work of the Holy Spirit,) and 
a sincere desire to be a disciple of the Lord Jesus 
Christ, resting upon Him alone for salvation ; — it is 



^ John iii. 22. Matt, xxviii. 19. "disciple all nations." Acts ii. 41; 
viii. 12, 36, 37. 2 Acts vlii. 13. 

•3 See Bingham, Ecc. Ant. Book xi. c. 6. An exception should perhaps 
be made with regard to remarkable outpourings of the Holy Spirit, (as on 
the day of Pentecost,) and the sudden conversion of large multitudes by 
a Divine power attending the preaching of the word ; when "a nation" 
has been, as it were, " born in a day." Acts ii. Isaiah Ixvi. 8. See Bing- 
ham ut supra. * See Bingham, Book xi. chap. iv. 10, 13. 
5 Col. ii. 12, 13. 6 Eph. v. 26. 

7 See P. 241. (3). These epithets may sound offensively to some pious 
minds, but they are scripturally correct. Only be it carefully remarked, 
to avoid dangerous mistake, that we speak not here of the external rite, 
per se ; but of the whole sacrament, as applied by the Holy Spirit to the 
Lord's believing people. See Bridges' Sacr, Instr. p. 117. 



WITNESSES. — EXHORTATION. 243 

our duty to encourage such an one in coming forward 
to partake of the rich spiritual privileges connected 
with a right reception of this holy Sacrament. 

The Church directs, in conformity with the ancient 
usage, that Fasting and Prayer should he used by the 
Catechumen as a preparation for Baptism ;^ a require- 
ment which, if not directly grounded upon Scripture 
precept, seems agreeable to it ; these being the usual 
symbols and accompaniments of repentance of which 
Baptism is significative, and suitable as exercises pre- 
paratory to so solemn an engagement.2 

In Adult Baptism, the Church requires God-fathers 
and God- mothers, not to answer for the baptized, or to 
be their sureties, (properly speaking,) but to be " wit- 
7iesses^^^ of their Baptism ; whose duty it is to remind 
them of their " solemn vow and profession" here made, 
and to " call upon them to use all diligence to be 
rightly instructed in God's holy Word ; that so they 
may grow in grace, and in the knowledge of our Lord 
Jesus Christ, and live godly, righteously, and soberly 
in this present world. "^ 

The Service being in substance the same as that for 
the Baptism of Infants, we shall only have need to 
consider the few variations w^hich occur. 

In the opening address, we have the following appro- 
priate addition : — (^' That which is born of the flesh is 
flesh,) 5 and they that are in the flesh cannot please 
God,^ but live in sin, committing many actual trans- 
gressions/"^ 

The Gospel is taken from our Blessed Lord's dis- 
course with Nicodemus ;8 and upon it is founded an 
earnest and impressive Exhortation, pointing out " the 



1 See Justin Martyr, Apol. i. cap. 79. Tertullian de Bapt. cap. 20. 
Bingham, Book x. chap. ii. § 9. 2 Jonah iii. 5. Joel ii. 12. 

3 Isaiah viii. 2. 
4 Exhortation to Godfathers, &c. Comp. 2 Peter iii. 18. Titus ii. 12, 

5 John iii. 6. ^ Rom. viii. 8. 

7 Rom. viii. 5. Eph. ii. 1—3. Col. iii. 5—7. ^ John iii. 1—8. 

R 2 



244 CONCLUSION. 

great necessity of this Sacrament, where it may be had." 
Reference is also made to our Lord's Institution of 
Baptism, " immediately before his ascension into 
heaven ;" to which he added those emphatic w^ords — 
" He that believeth, and is baptized, shall be saved ; but 
he that belie veth not, shall be damned,"^ "Which 
also sheweth unto us the great benefit we reap thereby." 
Next is introduced the testimony of " St. Peter the 
Apostle, when upon his first preaching of the Gospel 
many were pricked at the heart." 2 And again, " (in 
another place the same Apostle testifieth,) even Bap- 
tism doth now save us/'^ &c. Wherefore the Church, 
in her Exhortation, adds — " Doubt ye not, but ear- 
nestly believe, that he will favourably receive these 
present persons, truly repenting, and coming unto him 
by faith ; that he will grant them remission of their 
sins, and bestow upon them the Holy Ghost," &c. 
The office then proceeds as in the preceding services, 
mth little variation. 

One point, however, is worthy of remark, which 
seems to have escaped the notice of ritualists. The 
Thanksgiving after Baptism (instead of being a modifi- 
cation of the corresponding form in the Service for 
Infants,) is merely a repetition of the Prayer used 
before addressing the Baptized, with the needful 
alterations.^ 

After a few words to the witnesses, before alluded 
to, the Priest addresses the new -baptized persons, as 
follows : — " As for you, who have now by Baptism put 
on Christ, 5 it is your part and duty also, being made 
the children of God^ and of the light,^ by faith in Jesus 
Christ, to walk answerably to your Christian calling, 
and as becometh the children of light,"8 &c. 

The service closes with a Rubric enjoining early 
Confirmation, in order to admission to the Holy Com- 
munion. 

1 Mark xvi. 15, 16. 2 Acts ii. 37—40. 3 i Peter iii. 21. 
* On the use of the word " Regeneration," in this Service, see Ap- 
pendix N. 5 Gal. iii. 27. 6 Verse 26. 
7 1 Thess. V, 5. 8 Eph. v. 8. 



APPENDIX. 



Whatever disputes may be raised, on other grounds, respect- 
ing the proper form of Baptism ; the word baptize, jSdTTTifw, 
originally signified nothing more than to wet or wash with 
water, in whatever quantity or manner it was applied, whether 
by immersion, affusion, or sprinkling. Thus, for instance, in 
Mark vii. 4, we read, " Except they wash/' {eav ix-q fiaTrTia- 
wurai, '^baptize," or, as other copies read, pauTiaoovrai, 
" sprinkle" themselves ;) " they eat not." And hold the washing 
(l3a7rTL(Tfxovs " baptisms") of ctips, and pots, and of tables, 
(Margin — with much probability — ''beds,"). So again, in 
Luke xi. 38. " The Pharisee marvelled that he had not first 
washed," {^a'lrnaB'n *' baptized'* himself,) "before dinner." 
Compare this with Mark vii. 3. " The Pharisees, except they 
wash {yii^xavTai) their hands oft, eat not;" — a proof, nearly de- 
monstrative, that the words viirrw and ^atvri^a may be used 
nearly synonymously. 

For further insight into this subject, compare Heb. ix. 10, 
in the Greek, with Num. viii. 7 ; xix. 18, 19. Also the Prophe- 
cies, Isa.xliv. 3, "pour" — Ezek. xxxvi. 25, "sprinkle" — Joel ii. 
28, " pour out ;" with the fulfilment. Acts ii. 33. Connected 
with Matt. iii. 11, and Acts i. 5; where the word "baptize" is 
used in a manner, which indicates a parallelism of signification. 



246 APPENDIX. 



B. 



The old Covenant was not, as some would represent, a 
merely outward and temporal dispensation, containing only- 
carnal promises of national prosperity in the land of Canaan ; 
but it w^as also, in fact, an earlier edition of the Covenant of 
Grace, — in a less attractive and distinct form, — yet, even in 
that one clause, " I will he their God" clearly comprehensive 
of all spiritual and eternal blessings. The Apostle Paul, in 
the third chapter of his Epistle to the Galatians, fully proves 
this point, namely, that the covenant made with Abraham is 
the very same, in its substance and efficacy, with the new Cove- 
nant. (Compare Gal. iii. 7 — 9, and 14 — 29. See also Rom. iv, 13 
— 17 (with Dr. Chalmers' Lecture, upon it,) andxi.l6 — 24, and 
Compare Lev. xxvi. 12 with Heb. viii. 10). It is the more 
important to dwell upon this point, as, in the present day, 
Tractarian writers have combined with the opponents of In- 
fant Baptism, in their attempts to deny this identity ; and 
thus have done their best to unsettle and destroy the main 
foundation of the Church's hopes with respect to the cove- 
nant interest of her infant members ; and the chief defence of 
her practice in admitting them to a participation of her char- 
tered privileges. (See Hom. xxi. and Nowell's Catechism on 
Baptism, on the one side ; and Dr. Pusey, on Bap. pp. 109, 130, 
131, on the other. Compare also Faber's Primitive Doct. of 
Regeneration, pp. 94 — 106). 



In the early writings of the Fathers, as in the pages of inspi- 
ration, we do not find much distinct testimony concerning 
Infant Baptism, which may be accounted for, not only by the 
scantiness of the records which we possess of that most inter- 
esting period ; — but from the overwhelming importance of the 
preaching of the Gospel. (1 Cor. i. 17). But wherever men- 



APPENDIX. 247 

tion of it does occur, it is in entire harmony with the state- 
ment, that no rule ever existed in the ancient Church prohibit- 
ing Infant Baptism. On the contrary, we find it to have been 
the general practice, though admitting of some exceptions.^ 

To mention a few particulars ; — Origen, about the year A.D. 
230, refers Infant Baptism to Apostolical Tradition. Cyprian, 
A.D. 253, in council with sixty-six Bishops, sanctioned the 
practice of baptizing an infant, as soon as it was born. The 
following quotation from Augustine, in the fifth century, is 
full and explicit. " Although it is most rightly believed that 
what the Universal Church holdSj and has always held, and 
which has not been ordained by any council, could only have 
been received from Apostolical authority : still, if any one, in 
this matter, seeks the explication of Divine authority, we may 
from that circumcision of the flesh, which the ancient people 
received, truly gather the availment of the Sacrament of Bap- 
tism in the case of infants^' — De Baptismo contra Dona- 
tistas, b. iv. c. 24. 



D. 



The practice of answering for Infants in Baptism is very 
ancient. Tertullian notices it as common in his days ; object- 
ing, indeed, to it, as involving the sponsors in too great a re- 
sponsibility.^ Whatever we may think of his opinion, his 
testimony is unexceptionable. It appears, however, that the 
sponsion, in early times, was very generally performed by the 

1 See Bingham's Antiq. b. xi. c. iv. 5 — 13, and Faber's Primitive Doc- 
trine of Regeneration, pp. 227—240. For the exceptions, see Bingham 
b. xi. c. iv. 10, 13 ; Faber, p. 237 ; and Augustine's Confessions, b. i. c. 
11, with Milner's note in his " History of the Church of Christ." Vol. ii. 
p. .302. 

2 Tertullian flourished about A.D. 200 ; he was, in the earlier part of 
his life, contemporary with Irengeus, the disciple of Polycarp, who was a 
friend of St. John. His words are remarkable. — " Cunctatio Baptismi 
utilior, praecipu^ circa parvulos. Quid enim necesse est, sponsores etiam 
periculo ingeri, qui et ipsi per mortalitatem destituere promissione& 
suos possunt, et proventu malas indolis falli." De Baptismo. 



248 APPENDIX. 

parents themselves.^ The origin of a separate class of spon- 
sors, seems to be given, with much probability, by Hooker, in 
the following interesting passage : " It cometh sometime to 
pass (saith St. Augustine) that the children of bondslaves are 
brought to Baptism by their lord : sometime, the parents be- 
ing dead, the friends alive undertake that office, sometime 
strangers or virgins consecrated unto God, take up infants in 
the open streets, and so offer them unto Baptism, whom the 
cruelty of unnatural parents casteth out." ^ As therefore he 
which did the part of a neighbour was a neighbour to that 
wounded man whom the parable of the Gospel describeth, so 
they are fathers, although strangers, that bring infants to him 
which maketh them the sons of God. In the phrase of some 
kind of men, they use to be termed witnesses, as if they came 
but to see and to testify what is done. It savoureth more of 
piety to give them their old-accustomed name of fathers and 
mothers in God,^ whereby they are well put in mind what 
affection they ought to hear towards those innocents, for whose 
religious education the Church accepteth them as pledges" — 
Ecc.PoLv. 64 (5). 



E. 



In King Edward's first Prayer-book, the ancient rite of 
Exorcism, was performed, at this point of the Service, in the 
following manner : — 

" Then let the Priest looking upon the children, say, 

" I command thee, unclean spirit, in the name of the Fa- 
ther, of the Son, and of the Holy Ghost, that thou come out, 
and depart from these infants, whom our Lord Jesus Christ 

1 See Bingham's Antiq. B. xi. c. viii. 1, 2. Aug. Ep. xxiii. ad Bonifac. 
2 Ep. xcviii. 6. 

3 See Aug. Serm. 168 : 3 (probably by Cassarius) and 267: 5 where the 
" susceptores " are called "patres." Also Becon's Catechism, Parker 
See. Ed. p. 210, where the " godfather " is called '• patrinus " and 
" compater," (A.D. 110 to 153) by Hyginus, Bishop of Rome. 



APPENDIX. 249 

hath vouchsafed to call to his holy Baptism, to be made mem- 
bers of his body, and of his holy congregation. Therefore, thou 
cursed spirit, remember thy sentence, remember thy judg- 
ment, remember the day to be at hand, wherein thou shalt 
burn in fire everlasting, prepared for thee and thy angels. And 
presume not hereafter to exercise any tyranny towards these 
infants, whom Christ hath bought with his precious blood, 
and by this his holy Baptism calleth to be of his flock." 
Then shall the Priest say, 

The Lord be with you. 

The People. And with thy Spirit. 



F. 



Augustine ascribes the efficacy of Baptism to faith in the 
promise virtually contained in that Sacrament, as a " visible 
word'' "Whence," he says, "is that virtue in the water, 
that while it touches the body, it cleanses the heart, but from 
the efficacy of the word ; — not in its being spoken, but he- 
lieved ?" And soon afterwards, he adds, with special refer- 
ence to vicarious faith ; — " Cleansing would never be ascribed 
to a weak element, if it were not added * by the word.' ^ This 
' word of faith ' ^ has so much power in the Church of God, 
that by one believing, offering, blessing, and baptizing, it 
cleanses even such a little infant ; though it cannot yet ' be- 
lieve with the heart unto righteousness, and make confession 
with the mouth unto salvation.' " ^ 



G. 



In the first Prayer-book, the Exhortation upon the Gospel 

ends in the following manner : " Let us faithfully and devoutly 

1 Eph. V. 25, 26. 2 Rom. x. 8—10. 

3 Ixxx. Tractat. in Joh. Evangel, xv. 1—3. Comp. Sennon clxxvi. 
" Accommodat illis mater Ecclesia aliorum pedes ut veniant, aliorum cor 
ut credant, &c. But all these statements must be received with coAUioiis 
approbation. 



250 APPENDIX. 

give thanks unto him ; and say the prayer which the Lord 
himself taught. And in declaration of our faith, let us also 
recite the articles contained in our Creed. 

Here the minister, with the Godfathers, Godmothers, and people pre- 
sent, shall say, 

If Our Father, which art, &c. 

And then shall say openly, 
I believe in God the Father, &c." 

The Lord's Prayer was, in the next Edition, removed to its 
present place, after the celebration ; perhaps as more suitable 
for the Baptized.! It is remarkable, at least, that in the Ser- 
vice for the reception of children privately baptized, this Prayer 
retains its original place .^ 

After the prayer, "Almighty and everlasting God;" 

" The Priest " was to " take one of the children by the right hand, the 
other being brought after him. And coming into the Church toward the 
font, say, 

" The Lord vouchsafe to receive you into his holy household, 
and to keep and govern you alway in the same, that you may 
have everlasting life. Amen." 



H. 



Augustine acquaints us with the form of question and an- 
swer used in baptizing infants, in his days. It was as follows : 
— -" Does this child believe in God ? Does he turn to God ?"^ 
And again, **The sponsors^ answer for them, that they re- 
nounce the devil, his pomps , and works.'* ^ And having noticed 
the objections still current against this practice of sponsion, in 
a letter to Boniface, an African Bishop ; he replies, — " The 
child is said to believe, because he has the sacrament of faith, 
and to convert to God, because he has the sacramefit of con- 

^ See chap. iii. D. 2 Walker's El. Lit. 

3 Ep. xxiii. 4 " Fide-jussores." 

5 Serm. cxvi. de Tempore. 



APPENDIX. 251 

version. For sacraments receive the names of the things which 
they represent,*''^ This answer evidently implies that Baptism 
was a sign of grace to be communicated hereafter, rather than 
grace itself, at that time communicated. But Augustine did 
not always speak in this cautious manner. 

In the first Prayer-Book, these questions were put to the 
Child, as follows : — 

" N. Dost thou forsake the devil ? &c." 

This method of " catechising infants," was vehemently at- 
tacked by Bucer, who expends upon it some of his keenest 
shafts ; comparing it to a certain practice, mentioned by 
Chrysostom, of " baptizing for the dead,'' with sponsors to 
answer for them. He proceeds to advise, that the sponsors 
should be interrogated, in their own name, as follows : " Will 
you, for your part, give faithful diligence, that this infant, 
when it has come to years of discretion, shall learn the Cate- 
chism of our religion, and having understood it, shall renounce 
Satan, and profess that he believes, &c." ^ 

In consequence of this censure, the questions are now ad- 
dressed to the Sponsors, in the child's name ; but it is certain 
that some of our Reformers were disposed to have gone still 
further.^ Bucer's concluding remarks are worthy of attention. 

" These things are done in the presence of God, and these 
promises are made to God* We must, therefore, take great 
heed that nothing be said or done rashly, or in a common- 
place way, and not considerately, and entirely from the heart, 
as before God. We must always look to it, that we only un- 
dertake, and do those things, which the law of God teaches 
us ; which are true, grave, and tending to edify the faith of 
Christ." 4 

1 See Bingham b. xiii. c. viii. 4, and Hooker, Ecc. Pol. v.'64. (2) 
2 Scripta Anglicana, Censura, 480, 481. Fol. 
3 See Letter of Bishops Grindal and Horn to Bullinger and Gualter in 
Zurich letters. 1558—1579. Parker So. Ed. 79. ^ Censura. 



252 APPENDIX. 



L 



In the first edition of the Prayer-book, 1549, instead of the 
Prayer for Consecration, and the short prayers which precede 
it, we find the following, as a separate service, at the end of 
the Baptismal offices : — 

" The water in the font shall be changed every month once at the 
least, and afore any child be baptized in the water so changed, the Priest 
shall say at the font these prayers following, — 

" O most merciful God, our Saviour Jesus Christ, who hast 
ordained the element of water for the regeneration of thy 
faithful people, upon whom, being baptized in the river of 
Jordan, the Holy Ghost came down in likeness of a dove ; 
Send down, we beseech thee, the same thy Holy Spirit to 
assist us, and to be present at this our invocation of thy holy 
name : Sanctify + this fountain of baptism, thou that art the 
sanctifier of all things, that by the power of thy word all those 
that shall be baptized therein may be spiritually regenerated, 
and made the children of everlasting adoption. Amen. 

O merciful God, grant that the old Adam, in them that 
shall be baptized in this fountain, may be so buried, &c. 

Grant that all carnal affections, &c. 

Grant to all them which at this fountain forsake the devil 
and all his works ; that they may have power and strength to 
have victory and to triumph against him, the world, and the 
flesh. Amen. 

Whosoever shall confess thee, O Lord, recognise him also in 
thy kingdom. Amen. 

Grant that all sin and vice here may be so extinct, that they 
never have power to reign in thy servants. Amen. 

Grant that whosoever here shall begin to be of thy flock, 
may evermore continue in the same. Amen. 

Grant that all they which for thy sake in this life, do deny 
and forsake themselves, may win and purchase thee, O Lord, 
who art everlasting treasure. Amen. 

Grant that whosoever, &c. 



APPENDIX. 253 

The Lord be with you. 

Ans. And with thy Spirit. 

Almighty, everliving God, &c. 

Regard, we beseech thee, the supplications of thy congrega- 
tion, and grant that all thy servants which shall be baptized in 
this water, prepared for the ministration of thy holy Sacra- 
ment, may receive, &c." 

The parts omitted are the same as in the corresponding pas- 
sages in our present service. 

But in the next Edition in King Edward's reign, 1552, (in 
consequence of Bucer's censure, p. 481) we find no mention 
made of the water in the font, or of Consecration ; the service 
is, in other respects, brought very nearly into the state we 
find it at present ; but, instead of the Prayer for Consecration, 
we have the following words introduced into the same form. 

** Regard, we beseech thee, the supplications of thy congre- 
gation, and grant that all thy servants which shall be baptized 
in this water, may receive &c." 

The sentence " Sanctify this water, &c." as it now stands, 
was first inserted at the last review, in 1662. 

Bishop Sparrow well observes, that this "Benediction or 
Consecration of the water is used only for reverence and de- 
cency, not for necessity ; as if the water, without this, were 
not available to Baptism : which appears in the Church's office 
for private Baptism, where haste admitting no delays, no such 
prayer or blessing is used." Rationale. " si sic omnia /" 



K. 



In the first Common-Prayer of Edward VI.. after the admi- 
nistration of Baptism, the child was presented with a white 
vesture, and anointed, in the following manner : — 

" Then the godfathers and godmothers shall take and lay their hands 
upon the child, and the minister shall put upon him his white vesture, 
commonly called the Chrisom ; i and say, 

1 i. e. the anointing robe. 



254 APPENDIX. 

" Take this white vesture for a token of the innocency, which 
by God's grace in this holy Sacrament of Baptism is given 
unto thee ; and for a sign whereby thou art admonished, so 
long as thou livest, to give thyself to innocency of living, that, 
after this transitory life, thou mayest be a partaker of the life 
everlasting. Amen. 

Then the Priest shall anoint the infant upon the head, saying. 

Almighty God, the Father of our Lord Jesus Christ, who 
hath regenerate thee by water and the Holy Ghost, and hath 
given unto thee remission of all thy sins ; he vouchsafe to 
anoint thee with the unction of his Holy Spirit, and bring thee 
to the inheritance of everlasting life. Amen." 

These ceremonies, though beautifully expressive in them- 
selves, " carried," as Bucer wisely observed, " more show of 
regard and reverence to the mysteries of our religion, than 
men really retained ; and consequently tended to cherish su- 
perstition in the minds of the people, rather than religion and 
true godliness."^ They were, therefore, rescinded, at the next 
review. 



L. 



It is of much importance that we should form a right esti- 
mate of the spiritual benefits to be derived from the ordinance 
of Baptism, both on account of the neglect of this Divine in- 
stitution by too many at the present day, the abuse of it by 
others, and the exaggeration of its influence by a numerous 
party both in and out of the Church. 

We have seen that our Church defines this Sacrament to be 
a " sign" of regeneration," and '* seal " of the promises, and 
a means, when " rightly received," of spiritual union with 
Christ, thus making us partakers of all the benefits of His 
redemption. 

That Baptism is a sign and seal, few persons will be inclined 
to doubt ; but that it is also a means of grace, a channel along 
which, as by the Word of God, so by His Sacraments also, the 
1 Buceri Scripta Anglic, p. 478. 



APPENDIX. 255 

blessings of salvation flow, and are derived to man, is a point 
which has been much controverted. But that it is a view 
strictly scriptural, we may collect from such passages as the 
following. 

Baptism is spoken of as a means of obtaining remission 
of sins} " Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins," (Acts ii. 
38 j " Arise, and be baptized, and wash away thy sins** (xxii. 
16). As a means of receiving the Holy Ghost y " Be baptized, 
and ye shall receive the gift of the Holy Ghost" (ii. 38). As a 
means of regeneration and sanctijication, " Except a man be 
horn again, he cannot see the kingdom of God" (John iii. 3). 
Explained and unfolded (v. 5), "Except a man be horn of 
ivater and of the Spirit." '* Christ loved the Church, and gave 
himself for it ; that he might sanctify and cleanse it by the 
washing of water by the word" (Eph. v. 25, 26). "The 
washing of regeneration" (Tit. iii. 5). As a means of union 
with Christ, and consequent death unto sin ; " Know ye not, 
that so many of us as were baptized into Jesus Christ were 
baptized into his death ? Therefore vie are huried with him hy 
baptism into death" (Rom. vi. 3, 4). ** Buried with him in 
Baptism" (Col. ii. 12). "As many of you as have been bap- 
tized into Christ have put on Christ" (Gal. iii. 27). And, 
lastly, as a means of salvation; "He that believeth and is 
baptized shall he saved" (Mark xvi. 16)- " Baptism doth now 
save us, not the putting away the filth of the flesh" (I Pet. ii. 
21), "He hath saved us by the washing of regeneration" 
(Titus iii. 6). 

But still as if to guard us against the gross and dangerous 
error of supposing that any virtue resided in the mere 
outward act ; we may observe that some spiritual agency is 
ever included as accompanying the outward rite, and making 
it a successful instrument of the grace of God. Thus, if St. 
Peter exhorts his hearers to *' be baptized for the remission of 

1 These texts may be regarded rather as proving that Baptism is a seal, 
than a raeoms. — Yet surely if pardon is not said to be obtained, it is said 
to be confirmed by Baptism, which still answers to our former assertion, 
that Baptism is a means of grace. 



256 APPENDIX. 

sins,*' he first of all requires them to " repent ;" and then, 
says he, *' Ye shall receive the gift of the Holy Ghost" (Acts ii, 
38). Again, when Ananias told Saul to " Arise, and be bap- 
tized, and wash away his sins ;" he expressly adds, that he was 
to " call upon the name of the Lord^' (xxii. 16) ; intimating 
that without believing prayer the mere act of Baptism would 
be of no avail. If the same Paul declares that Christ *' sancti- 
fies his Church with the washing of water," he adds that it is 
" by the word'* (Eph. v. 26), or the influence of the Gospel re- 
ceived by faith, that this effect is accomplished.^ And when, 
again, he asserts that God has " saved us by the washing of 
regeneration," he takes care to notice " the renewing" work 
of the Hoh' Ghost as accompanying this change (Tit. iii. 5). 

Lastly, w^hen St. Peter has made use of that strong expres- 
sion respecting Baptism, that it *' now saves us," he instantly 
qualifies his statement by the following clear explanation of his 
meaning : — " not the putting away of the filth of the flesh , but 
the answer of a good conscience tow^ard God" (1 Pet. iii. 21). 

It appears, then, as far as these passages of scripture are 
concerned, that, except in cases where repentance, faith, or 
some other evidences of spiritual life precede, w^e cannot prove 
any necessary connection between Baptism and Regeneration. 

The above texts, however, refer principally to the case of 
adults. In that of infants, which, from its impalpable charac- 
ter, is more difficult of proof, much light may be obtained 
from the parallel case of circumcision. As under the old dis- 
pensation, all who were circumcised, were accounted the 
'' children of the covenant/'^ and had its promises sealed to 

1 The same remark respecting faith, may be applied to Gal. iii. 27, 
compared with 26, and Col. ii. 12, 

2 Acts iii. 25. Calvin remarks upon this text : " Certainly Peter here 
affirms that this is of force under the kingdom of Christ, that God adopts 
the children together with the fathers ; and so, consequently, the grace of sal- 
vation may be extended unto those which areas yet unborn, (Rom.ix. 7). 
I grant, indeed, that many which are the children of the faithful, accord- 
ing to the flesh, are counted bastards, and not legitimate, because they 
thrust themselves out of the holy xyrogeny through their v.nhelief. But this 
does not hinder the Lord from calling and admitting the seed of the 
godly into fellowship of his gi'ace. And so, although the common election 
iS not effectual in all, yet may it open a door to special electimi ; as Paul 
treats in Rom. xi. 23, whence we must seek a solution of this question." 



APPENDIX. 257 

them as their inheritance ; but those only who embraced those 
promises, obediently serving God, and believing in his Christ, 
were the chosen seed, " the remnant according the election of 
grace'* (Rom. xi. 5. Comp. ix. 6—8 ; iv. 12) : — So, under 
the New Testament dispensation, all who are baptized are 
regarded as sacramentally regenerate, and made real members 
of Christ, till, by their unbelief and disobedience, they have 
proved the contrary, (Gal. iii. 26, 27 ; 1 Cor. i. 2 ; iii. 16, 17 ; 
2 Cor. i. 2 ; Comp. 1 Cor. vi. 15—19.). *' They werenot all 
Israel which were of Israel" (Rom. ix. 6) ; — neither are they all 
Christians, whom the Church, in her official character, has 
called " regenerate.'' Some have nothing more than the name, 
and are as much strangers to Christ as the unconverted heathen. 
Here is no harsh and unjust exclusion. The offers of salva- 
tion are made to all in the visible Church ; but sinners reject 
them at their own peril and cost. At the same time we must 
maintain, that although, in their infancy, they were regarded 
as Christians, they never were such in reality. '* They went 
out from us, because they v^ere not of us ; for if they had been 
of us, they would no doubt have continued with us" (1 John 
ii. 19). As for him that is truly *' born of God," ** his seed 
remaineth in him** (1 John iii. 9), so that, though he may 
fall into sin, he cannot continue therein, and so fail of salva- 
tion (John vi. 37 — 39; x. 27 — 29). This is the doctrine of 
the Bible, the Reformers, and the Church of England. To 
apply any lowered meaning to her simple and scriptural state- 
ment, in the 17th Article, would be to pull the key-stone out 
of the arch which supports, and binds together, in a com- 
pact and beautiful harmony, the whole system of the Gospel. 
She may indeed speak of Baptism as the earnest of that rege- 
neration of which it is the sign and seal; and, to the true 
children of God — an effectual means of grace ; — but we cannot 
allow that any are really born again, till the period arrives, 
whether sooner or later, when, by Divine Grace, they are 
actually converted to God} To assert that all have been in- 

1 " Baptism, to every elect infant, is a seal of the righteousness of Christ, 
to be extraordinarily applied by the Holy Ghost, if it die in its infancy— 

S 



258 APPENDIX. 

wardly renewed by the Holy Spirit received in Baptism, though 
a great number, (probably a large majority,) have wholly de- 
jmrted from God before theij came to years of discretion ; is to 
maintain a fiction, unsound in theory, absurd in its practical 
application, dangerous in its tendency, and without any au- 
thority either in Scripture, or in the fairly interpreted state- 
ments of the Church. The high tone of her doctrine on the 
one hand, and the spiritual character of her services, on the 
other, render it exceedingly improbable, that she should thus 
fritter away the force of Scripture terms, and reduce Regene- 
ration to a mere name, without any abiding influence on the 
heart and life. 

Either, then, Baptismal Regeneration is, as Augustine seems 
to have occasionally suggested, a merely external change ; 
an opinion quite unsupported by the languag-e of the service 
which we have been considering ; or, it is the peculiar privi- 
lege of those who are " sanctified by the Holy Ghost," viz. 
" all the elect people of God." Taking this principle as our 
key, we shall find the whole of our authorized formularies to 
harmonize with each other, and with Scripture, and, in parti- 
cular, we shall have, in this Divine ordinance, " an outward 
and visible sign of an inward and spiritual grace;" a sure 
warrant for faith to rest upon, not an *' opus operatum" for 
superstitious ignorance and presumption to fortify themselves 
with. 

In drawing this lengthened discussion to a close, we may 
remark, that the founders of the Church of England, in fol- 
lowing the example of the inspired writers, by applying to the 
members of a visible Church the attributes of that Church 
which is invisible, were generally careful to guard their lan- 
guage against mistake and abuse, by the introduction of suit- 
able cautions, and statements of sound doctrine. Less wise, 
and guarded, and, therefore, less scriptural, was the usual tone 

to be apprehended by faith, if it live to years of discretion ; so that as 
Baptism administered to those of years is not effectual unless they believe, 
so we can make no comfortable use of our Baptism administered in our 
infancy until we believe."— Abp. Usher's Body of DlYinity, p. 368. 



APPENDIX. 259 

and language of the Fathers of the Ancient Church, In the 
earliest and purest ages of Christianity, indeed, when the open 
profession of faith by Baptism was attended not only with 
contempt, but danger and suffering for the cross of Christ, 
when comparatively few infants were admitted into the Church, 
and a rigid discipline was exercised upon all its members ; — 
there was comparatively little danger of misapplication and 
mistake in regarding as regenerate the whole company of the 
baptized. But, alas, the case soon altered for the worse ; 
and as corruption of morals crept in, false doctrines were en- 
grafted, and inflated views of sacramental efficacy soon grew 
into high repute. Thus Augustine, the most eminent and 
enlightened Divine of the post-Nicene age, scrupled not to 
speak of Baptism as " the remission of all sins,'* and even to 
argiie that suicide, if ever it were lawful, would be desirable im- 
mediately after receiving that sacred rite, as a compendious way 
of securing a happy immortality : a mode of speaking which, to 
say the least, exhibited a very gross and unscriptural view of 
Baptismal regeneration, and that too in a discourse to the hea- 
then (DeCivit. Dei.lib.i.cap. 27). The Reformation itself does 
not appear to have completely dissipated the cloud of super- 
stition which hung over the sacred mysteries of our holy 
religion. Luther, in particular, was far from clearness and 
consistency in his statements on these difficult subjects. Nor 
do we dare to condemn him. But let us call no man master 
in Divine learning. Even our own immortal Hooker, Bishop 
Pearson, and other illustrious names, have lent their high au- 
thority, with more or less effect, in support of exaggerated and 
dangerous views of the efficacy of Baptism. Thus the specious 
and delusive doctrine of Baptismal Regeneration, in its grosser 
or more palliated form, has come down, with high sanction, 
to our own times, and is now again spreading itself, as a viru- 
lent poison, in the bosom of our Church, with the most im- 
minent danger to the power and life of our Christianity. In 
maintaining this theoretical tenet in open defiance of experi- 
ence and scripture testimony, these misguided teachers have 
undermined the foundations of truth, and thrown a veil of 
S 2 



260 APPENDIX. 

obscurity and mysticism over the whole of the beautiful fa- 
bric of Evangelic doctrine. If even under the old dispensation, 
''he was not a Jev) who was one outwardly" thus much may, 
at least, be affirmed of the Church of Christ ; and to assert 
the contrary is to symbolize with Popery, that worst corrup- 
tion of Christianity. As Bishop Jewel strongly and justly ex- 
presses himself,'—** Verily, to ascribe felicity, or remission of 
sins, which is the inward work of the Holy Ghost, unto any 
manner of outward action whatsoever, it is a superstitious, a 
gross, and a Jewish error." — Reply to Hardinge. p. 442. 



M. 



In the first Prayer-book, the declaration, ** Seeing now, 
dearly beloved," &c., with the following Thanksgiving, did not 
occur ; and the Exhortation to the Sponsors came immedi- 
ately after the ceremony of Baptism. When we consider the 
offence which has been caused to many pious minds, not ill- 
disposed towards the order of our Church, by this part of our 
excellent service ; it may appear worth while to inquire whe- 
ther it is so necessary to the completeness of the whole, as 
not to admit of revision and improvement. Indeed, though 
ourselves able to use it with satisfaction, as not stronger than 
the scriptural statement, '* Js many of you as have been bap- 
tized into Christ have put on Christ ;"^ — yet, when we look at 
the Apostolic rule of charitable condescension to our weaker 
brethren,^ we could almost wish it had never been inserted.-^ 



N. 



It is admitted on all hands, that regeneration is not invari- 
ably connected with Baptism, in the case of adults. Conse- 
quently those words, ** Seeing these persons are regenerate," 

1 Gal. iii. 27. 2 Rom. xiv. 15, 16. 1 Cor. viii. 11—13. 

3 See *' England in the Sixteenth Century." Rel. Tr. Soc. p. 138. 



APPENDIX. 261 

must be understood as a charitable assumption, and not as an 
absolute statement, in the strongest and most unqualified sense. 
If the possibility of hypocrisy and self-deception, require us 
to speak cautiously and hypothetically, in this case ; why 
may not the same caution be needful in the case of infants, 
where we can know as little of the inward disposition ? And 
what good reason can be given why the language of charity 
should be understood and approved in the one case, and re- 
jected as insufferably harsh and inadmissible, in the other? 
The reply to this argument, that there is no obstacle to the 
grace of God in the infant, while there may be in the adult, 
we reject ; — because this is going further than God's word will 
warrant us. Original sin is an obstacle existing in all, and 
nothing but Divine grace can overcome it. This answer is 
therefore merely a " petitio principii." See Faber's * Primi- 
tive Doctrine of Regeneration,' pp. 344 — 346. 

Bishop Burnet observed (on Acts xxvii.) that " The office 
for Baptizing Infants is in the same words with that for per- 
sons of riper age ; because infants, being then in the power of 
their parents, are considered as in them, and as binding them- 
selves by the vows that they make in their name. There- 
fore the office carries on the supposition of an internal regenera- 
tion,^^ And, although the service for Adult Baptism was taken 
from that of Infants, yet the Bishop's argument is still valid ; 
because, (as Mr. Palmer has shewn,) ^' The ancient Church" 
also " went upon the supposition that the Infant was an adult 
convert from Heathenism ; " and so, "the service for Infant 
Baptism was anciently preceded by the office for making a 
catechumen.*' — Palm. vol. ii. 169.) 



CHAPTER IX. 



THE CATECHISM. 



When our blessed Saviour commanded " the eleven" to 
" Go and make disciples of all nations, baptizing them 
in the name of the Father, and of the Son, and of the 
Holy Ghost/' he added, " teaching them to observe all 
things whatsoever I have commanded you." ^ In obe- 
dience to this injunction, the Church of England, hav- 
ing provided a form for Infant Baptism, now proceeds 
to furnish her members with a Catechism^ or form of 
instruction by questions and answers ; — in order that 
those who have, in their infancy, been admitted into her 
communion, may be able to answer that important in- 
quiry, " What mean ye by this service f ^ and, being 
"trained up," from their early years, "in the nurture 
and admonition of the Lord," 4 may exhibit, in their 
lives, those fruits of faith and holiness, the seeds of 
which were sown, — not only in the prayerful adminis- 
tration of the Sacrament of Baptism, — ^but in that Chris- 
tian education which, (when circumstances admit,) is so 
necessary to be added to it. 

1 Matt, xxviii. 19, 20, and Margin. 
2 Froit: KaTTJX^^i "to instruct, in the first elements, by word of 
mouth." See Luke i. 4. Acts xviii. 25, Gal. vi. 6 (Greek). 
8 Exod, xii, 20. * Eph. vi. 4. 



DUTY OF CATECHIZING. 263 

If^ during the patriarchal dispensation, Abraham 
" commanded his chikh-en and his household after him," 
to ^* keep the way of the Lord ;" i — if the Israelites were 
enjoined to " teacK'' God's words " diligently unto their 
children ;" 2 — if Solomon exhorted his people to " Train 
up Si child in the way he should go," in order that 
" when he is old, he may not depart from it :" ^ — if the 
Jewish parents and doctors were commendably diligent 
in obeying this precept ;^ — how much more should 
Christians do what reason itself requires, and that last 
command of their Saviour enjoins, " Feed my lambs/' 5 
— Will not a fearful load of " sin lie at the door " of the 
Church, if she neglects this sacred duty to the souls of 
those poor little ones of Christ's flock ; bringing them 
into being as Christians, and taking them into her bo- 
som, only to let them perish with spiritual hunger ? ^ 
Surely no heavier curse can rest upon a Church than 
the pernicious doctrine of Popery that all infants are 
born again in baptism, whether or not any pains are 
taken to impress their opening minds with its solemn 
responsibilities, and to teach them to ^^make their 
prayers unto God, that they may lead the rest of their 
lives according to this beginning." 7 

1 Gen. xviii. 19. Comp. xiv. 14, " trained seryants ;" Margin, 'Sw- 

siritcigfZ/" Hebrew, *)>^> 3 n (Leigh. Crit. Sac.) '' Both trained in the 

T • - : 
discipline of war, and catechized in the principles of religion." See Scott 
on the passage. 

2 Deut. vi. 7. Marg. "whet," or " sharperfi." Hebrew, ^3t^ " Oft go 

over the sarae thvtig, as a knife doth the whetstone." (Leigh. C. S.). 
8 Prov. xxii. 6. Marg. " Catechize" TTDH, See above. 

* See Luke ii. 42 — 46, and Dr. Doddridge's Note. Also Lightfoot's 
Hor. Heb. in verse 46. Compare also Rom. ii. 20. 2 Tim. iii. 15. Jose- 
phus Ant. 1. 4. c. 8. 5 John xxi. 15. 

6 Hos. iv. 6. This, the reader will observe, is spoken in a purely sacra- 
mental sense. Bucer remarks on the neglect of Catechizing. *' They 
make themselves guilty of an impious sort of child-stealing, who having 
consecrated their children to the Lord in Baptism, by neglecting to train 
them up in his service, do all in their power to rob him of them, and 
make them slaves to Satan." De Regno Christ, ii. 9. 

7 Service for Public Baptism of Infants. " Under the darkness of 



264 HISTORICAL ACCOUXT. 

In the ancient cliurclies there was a special officer ap- 
pointed to this ministry, called the Catechist, whose 
dut}^ more especially was to prepare the adult candidates 
for baptism, by instructing them publicly during the 
forty days of Lent, previous to their admission to that 
ordinance at Easter.^ 

The first Catechism of Edward VI. contained no more 
than was absolutely necessary to prepare a child for 
Confirmation ;2 namely, an explanation of the Baptis- 
mal Covenant, along with the Belief, and Command- 
ments ; — and also the Lord's Prayer, as a guide and 
help in seeking that grace so needful for the perform- 
ance of the vows of Baptism. To this was added the 
explanation of the Sacraments, in the Prayer-book of 
James I.^ Altogether it forms, not a complete sum- 
mary of Divine truth, much less a system of theology, 
but a simple outline of doctrine and duty, expressed in 
such plain and unartificial language, as is best suited 
for the capacity of that tender age for which it is chiefly 
designed. 

Viewed in another light, the Church Catechism con- 
tains-a short and comprehensive statement of the way 

Popery, almost all religious instruction was neglected. *' Very few,' to 
use the words of one of our Homilies, (xxxiii. Part vi,) * even of tlie most 
simple people, were taught the Lord's Prayer, the Articles of the faith, 
and the Ten Commandments, otherwise than in Latin, which they under- 
stood not.' " Abp. Seeker on Cat. (Lect. i. p. 7.) 

1 See Cyril, " Catechesis ;" and Augustine, " De Catechizandis ru- 
dibus." 

2 It was included in the "Confirmation" office. See Liturgies of Ed- 
ward VI., Parker Soc. Edit. p. 120. A Second " Short Catechism" was 
■published with authority, in 1552 and 1553 — usually attributed to Bishop 
Poinet ; and a larger, 1570, by Dean Nowell. ' Luther, in the beginning 
of the Reformation, wrote two Catechisms. He assures us, that catechiz- 
ing afforded him more delight than any other ministerial duty. The same 
care was taken by Calvin, and other eminent Reformers abroad. Nothing 
contributed more to the enlargement of the Protestant faith, than the 
diligent catechizing of the Protestant Divines." Shepherd's Elucidation 
of the Service, &c. 

3 " Penned by Bp. Overall, then Dean of St. Paul's, and allowed by the 
Bishops." Wheatly. 



SUMMARY OF CATECHISM. 265 

of salvatioiij for fallen sinners^ through Jesus Christ ; 
and a scriptural confession of faith in Him. It may 
be considered as consisting of three parts, the subjects 
of which are as follows : — 

"1. The itnion of true believers with Christy and their 
adoption to be ' God's children^ in this life, and title to 
an ' inheritance in the kingdom of heaven hereafter.' 
All this sealed to us in Baptism. 

" 2. The baptismal vow, which is a solemn profession 
of faith in God through Jesus Christ, wrought by 
the operation of the Holy Ghost, ^ of their renouncing, 
the devil, the world, and the flesh ; and of their ob- 
ligation and purpose to heep God's holy will and 
commandments^ and to loalh in the same all the days of 
their life* 

" 3. Prayer and the sacraments : the former, for con- 
firming this faith in us ; the latter, for assuring to us 
the promises of God in Christ upon such our faith, as 
also for building us up therein 1 ''^ 

The Catechism considers man as a fallen lost sinner, 
and, therefore, in need of salvation by Christ ; and it 
teaches us that the only way of obtaining and securing 
an interest in that Redemption which He has purchased 
for us, is a true and living faith in Him ; namely, such 
as engages us wholly to renounce sin, and cheerfully to 
follow Christ. 

The second answer sets forth in a clear and compre- 
hensive manner, the privileges sealed to us in baptism. 
" Wherein I was made a member of Christ, ^ the child 
of God,4 and an inheritor of the kingdom of heaven." ^ 
These blessings are, indeed, properly and truly our's 

1 The writer is not responsible for the inversion of the order in this 
passage, which is copied verbatim from Walker. 

2 Walker of Truro on the Catechism, Serm. i. 

3 Rom. xii. 5. 1 Cor. vi. 15 ; xii. 27. Gal. iii. 27, 28. Eph. iv. 15, 16. 
Col. ii. 19. 

4 Rom. viii. 14—16. Gal. iii. 26 ; iv. 5—7. 1 John iii. 1, 2. 

5 Rom. viii. 17. Gal. iii. 29; iv. 1, 7. 1 Pet. i. 4. 



366 BAPTISMAL VOW. 

only by saving faitli, which, uniting us to Christ, makes 
us the children of God, and the heirs of eternal glory.^ 
But they may he said to he ours sacramentally^ by the 
right of our Christian Baptism ; even as immunitiea 
are secured to a corporate body by a charter, which has 
long been lost sight of and forgotten ; and property 
by a bank note, to one who cannot read it, and is 
ignorant of its value. The citizen can maintain his 
chartered privileges by the former, as soon as it can be 
produced ; and the ow^ner of the latter has only to put 
in his claim for the sum promised in order to make 
it good. 

The Baptismal Voto, having been considered before, 
heed not now occupy our attention.2 It teaches us 
what a Christian ought to renounce, believe, and do ; 
and must be obligatory upon all who have been admit- 
ted into the visible Church ;3 since without its due per- 
formance no just claim can be laid to those privileges, 
which Baptism has sealed to fruitful faith only. 

The Catechumen is, therefore, next questioned 
whether he acknowledges this obligation, and ac- 
quiesces in it, with a full purpose, by God's grace, to 
fulfil it. The answer confirms the statement before 
made, that the Catechism is a solemn profession of 
faith in Christ. '^ Yes, verily ; and by God's help so I 
will." The person who makes this reply must be sup- 
posed sensible of his wretched state by nature, deeply 
conscious of our need of regeneration by the Holy 
Spirit, and earnestly desirous to embrace the Covenant 
already made in part, and now ofi^ered to be completely 
ratified. But knowing the difficulties in the way, the 
corruption of nature, the insufficiency of our own reso- 

1 Gal. iii. 26, 27; iv. 7- Comp. John i. 12. 
2 See pp. 224—227. 
3 " What did your Godfathers and Godmothers then for you ? " They 
promised for you, because unable to answer for yourself, — not what you 
were then to do, — nor what they could do for you, — but what you shovld 
do hereafter, when grown up, and what you should persevere in doing all 
your days. 



PROFESSION OF FAITH. 267 

lutions, and the consequent need of Divine grace^ he 
adds — " By God's help." ^ And then giving a hearty- 
assent to the holy agreement thus made in his behalf, 
confirms it by a cordial " So I will." Thus he " sub- 
scribes with his hand "2 as it were, and "joins him- 
self to the Lord in an everlasting covenant not to be 
forgotten."^ Then follows a joyful ascription of praise 
to God for calling him to this "state of salvation through 
Jesus Christ our Saviour ;" not a merely outward call* 
we may conclude from the context, but an inward, 
effectual call of saving grace,^ offered and embraced. 
And, as the same power which gave, must sustain life 
in the soul ;6 he concludes, " I pray unto God to give 
me his grace, that I may continue in the same unto my 
life's end." 7 This surely is the language of saving 
faith, " the faith of God's elect ;"§ which is described in 
Scripture by various terms, such as " looking unto," ^ 
"coming to," ^^ " receiving," ^^ "trusting in,''^^ and 
" waiting for''^^ God in Christ, as our "strength,"^* our 
*' salvation,"l5 our " refuge,"!^ our " portion,"^'' our 
" all in all." 18 

The Apostle's Creed has already been under our 
review.i9 It is a " form of sound words,"20 (probably 
similar to that which St. Paul delivered to Timothy, ) 
containing the most important facts in the testimony of 
Scripture ; all of which we are alike bound to believe, 
as " written for our learning,"^^ for " all scripture is 



1 1 Cor, XV. 10. 2 Cor. iii. 5 ; xii^ 

9. Phil. ii. 13; iv. 13. 

2 Isa. xl. 5. 3 Jer. 1. 5. 

4 Matt. XX. 16. Gal. i. 6. 

5 2 Tim. i. 9. 2 Pet. i. 10. 

6 Phil. i. 6. Heb. xii. 2. 1 Pet. 

i. 5. Jude 24. 

7 Acts XX. 32. Rom. v. 2. Heb. 

iii. ,14 ; iv. 16. 

8 Tit. i. 1. 2 Pet. i. 1. 

9 Isai. xlv. 22. Heb. xii. 2. 

10 Matt. xi. 28. John vi. 35, 37, 

44. 1 Pet. ii. 4. 

11 John i. 12. Col. ii. 6. 



12 Isa. xxvi. 3, 4. Eph. i. 12. 

13 Isa. Ixiv. 4. Lam. v. 25, 26. Gal. 

V. 5. 

14 Exod. XV. 2. with Isa. xii. 2- 

Ps. cxl. 7. 

15 Psa. XXV. 5. Isa. xii. 2. Mic« 

vii. 7. Hab. iii. 18. 

16 Deut. xxxiii. 27. Psa. xlvi. 1, 

Heb, vi. 18. 

17 Psa. cxlii. 5. Lam. iii. 24. 

18 Col. iii 11. 

19 See pp. 50—52. 

20 2 Tim. i. 13, 14, 

21 Rom. XV. 4. 



268 FAITH. 

given by inspiration of God."i But, as we cannot 
repeat the whole of our Bible, and as it is plainly in- 
sufficient to say we believe the whole of it, when pos- 
sibly we might be entirely ignorant of its contents ; the 
Church (as a careful mother, taking the cream of the 
Bible for the nourishment of her children,) has supplied 
ns with twelve '* Articles of our belief," which we do 
well ever to keep in mind, that by " inwardly digesting 
them," we may -be "made wise unto salvation through 
faith in Christ Jesus." 2 

Faith is as essential a condition of our being as 
Christians, as sensation is of animals, or reason of 
man. Simply defined, it is assent to the testimony of 
God, respecting things of a divine nature, and which 
can only be known by revelation. Such, in an especial 
manner, is the doctrine of the Divine existence of Three 
Persons in One God, as taught by the Creed, and more 
fiilly declared in the Catechism. 

*' First, I learn to believe in God the Father, who 
hath made me, and all the world ; 

" Secondly, in God the Son, who hath redeemed me, 
and all mankind ; 

" Thirdly, in God the Holy Ghost, who sanctifieth 
me, and all the elect people of God." ^ 

Here, again, we see the personal character of the 
Confession made in this Catechism. Redemption, 
indeed, is an universal gift ;^ but sanctification be- 
longs exclusively to the "elect,"^ of whom the per- 
son catechised here expresses a persuasion that he 
is one. 

We have already seen that the perpetual obligation 
of the Ten Commandments (which are an abstract of 
the Moral Law of God,) as a rule of life, is taught by 

1 2 Tim. iii. 16. 2 2 Tim. iii. 15. 

8 For the proof of the Divinity of the Son and the Holy Ghost, aee 
p. 81. 
* John i. 29 ; iii. 16. 1 Tim. ii. 6. 2 Pet. ii. 1. 1 John ii. 1, 2. 
5 2 Thess. ii. 13. 1 Pet. i. 2. 



THE COMMANDMENTS. 269 

our Church ;i which here presents us with an useful 
summary of them, after the pattern of those Divine 
rules, " Thou shalt love the Lord thy God with all thy 
heart, &c.," and " Thou shalt love thy neighbour as 
thyself."^ We shall find it an excellent model for self- 
examination, and it may, with advantage, be turned 
into a praj^er (as in the Communion Service,) — " Lord, 
have mercy upon us, and write all these thy laws in our 
hearts, we beseech Thee." If these laws be taken in 
all their breadth and ramifications, as our Lord teaches 
us to understand them,3 not only in what they express, 
but what they must be supposed to imply ; we shall 
find that there is no duty to God or our neighbour 
which they do not enjoin, no sin the prohibition of 
which they do not virtually include.^ 

How important it is to keep in mind the obligation 
of the Divine law as a rule of duty, is manifest from 
the errors of Papists and Antinomians, who reject what 
parts they please, and so satisfy themselves with vain 
delusions, and " refuges of lies."* In this point of view 
the Fourth Commandment is peculiarly precious, the 
morality of which has already been considered.^ On 
the other hand, let us beware of a self-righteous or 

1 See p. 181. Comp. Matt. v. 17—19. Rom. iii. 31. Eph. vi. 2, 3. 

2 Matt. xxii. 37—40. Luke x. 27. Comp. Deut. vi. 5. Lev. xix. 18. 

3 Matt. V. 21—37, "fulfil," irAripcoo-at— " carry out fully ; " or, (as Vi- 
tringa takes it) "to paraphrase," and "expound." Comp. Ps. cxix. 96. 
Rom. vii. 7, 13 ; xiii. 8—10. 

4 " To comprehend their full extent, it will be requisite to observe the 
following rules. Where any sin is forbidden in them, the opposite duty 
is implicitly enjoined."—" Where the highest degree of anything evil is 
prohibited ; whatever is faulty in the same kind, though in a lower de- 
gree, is by consequence prohibited." — " What we are expected to abstain 
from, we are expected to avoid all temptations to it," &c. Abp. Seeker's 
18th Lect. on Cat. p. 148. ^ isa. xxviii. 15, 17. 

6 See pp. 106—109. If the excellent summary of our " Duty towards 
God " admits of improvement ; it seems to be by a more distinct allusion 
to the Second and Fourth Commandments. The Catechism of 1553 thus 
sums up the " Laws of the First Table." " The Lord God hath charged 
us, that we take him alone for our one only God, our Maker, and Saviour ; 
that we reverence not, nor worship any portraiture or any image what- 



270 DANGER OF ANTINOMTANISM. 

formal obedience ; tlie "yoke of bondage,"^ instead of 
the " easy yoke"2 of Ciirist,— tbe " law of liberty," 3— 
^^ faith working by love,"^ — as David says — " I will run 
the way of thy commandments, when thou slialt en- 
large my heart, ^^^ 

The Lord's Prayer meets us again like the face of a 
familiar friend, whose coming is always welcome. 
Never can it be more seasonable than at present, when 
we have been considering the solemn obligation of our 
baptismal vows. How shall the fallen sinner — man^ 
believe all God's truth, and keep all His command- 
ments ? It can never be of his own power or ability. 
The Catechism teaches us to acknowledge this. 
" Thou art not able to do these things of thyself,^ nor 
to walk in the commandments of God, and to serve 
him, vjithout Ms sj^ecial grace ;*^ which thou must learn 
at oil times to call for by diligent prayer j'^^ This 
conviction, probably, led the Disciples to offer up 
that request, "Lord, teach us to fray f^^ which He, 
who never refused such a petition, so fully and gra- 
ciously answered. ^^ 

soever, whether it be painted, carved, &c., that we take not the name of 
our Lord God in vain ; that is, either in a matter of no weight or of no 
truth. Last of all, this ought we to hold stedfastly and with devout con- 
science, that we keep holily and religiously the sabbath-day : which was 
appointed out from the others for rest and service of God." Liturg. of 
Edw. VI. Parker Soc. Ed. 497. See also p. 515. 

1 Gal. V. 1. 2 Matt. xi. 29, 30. 3 james ii. 12. * Gal. v. 6. 

5 Psa. cxix. 32. Prayer-book Version, "When thou hast set my heart at 
liberty," See also verse 45. 

6 John XV. 5. 2 Cor. iii. 5. Phil. ii. 13. 
7 1 Cor. XV. 10. 2 Cor. ix. 8 ; xii. 9. Phil. iv. 13. 

8 Ps. cxix. 25, 32—36. Matt. vii. 7, 8. Eph. vi. 18. 1 Thess. v. 17, 
Heb. iv. 16. 9 Lukexi. 1—4. 

>o It has been supposed by some that the Lord's Prayer was taken from 
ancient Jewish Liturgies ; (Home's Introd. Vol. iii. p. 296. Lightfoot's 
Hor. Heb. on Matt, vi.) and, doubtless, several petitions of a similar cha- 
racter, have been gleaned out of the Rabbinical writings. But when we 
consider how much more probable it is that the Jews should have bor- 
rowed some of the expressions from Christians, and drawn others out of 
the common fountain of the Old Testament, than that our Blessed Lord 
should h<ave compiled his Prayer out of such corrupt sources ;— we cannot 



lord's prayer. 271 

The Lord's Prayer is followed by an excellent sum- 
mary of its seven PetitionSy^ which also supplies the 
defect which necessarily renders this Divine model, as 
it stands in the Bible, imperfect ; because Christ " was 
not yet glorified" 2 as our Mediator at the right hand of 
the Father. Therefore He said — " Hitherto have ye 
asked nothing in my name." ^ And, therefore, we add 
— •" This I trust he will do of his mercy and goodness, 
through our Lord Jesus Christ ^ 

The two Sacraments, having already come under our 
consideration, will require a briefer notice at present. 
The Church here defines a Sacrament to be " An out- 
ward and visible sign of an inward and spiritual grace 
given unto us, ordained by Christ himself, as a means 
whereby we receive the same, and a pledge to assure us 
thereof." 4 This definition at once excludes the five 
Popish Sacraments, of Confirmation, Penance, Orders, 
Matrimony, and Extreme Unction; which are "such as 
have grown partly of the corrupt following of the 
Apostles, partly are states of life allowed in the Scrips 
tures."^ When- the two " Sacraments of the Gospel," 

but agree with the learned Dr. Owen, that this opinion is not deserving 
of much attention. See Theologoumena, 1. v. dig. iv. 17, p. 455 — 457. 

1 There are usually reckoned only six, but it seems better to divide the 
last petition into two ; thus we have one for every day in the week, which 
may suggest to us a suitable subject for prayer each day. 
2 John vii. 39. 

3 John xvi. 24. Comp. verse 23 ; also xiv. 6. Eph. ii, 18. 2 Cor. i. 20, 

4 So in the xxvth Article. " Sacraments ordained of Christ be not 
only badges or tokens of Christian men's profession, but rather they be 
certain sure loitnesses, and effectual signs of grace, and God's good will 
toward us, by the which he doth work invisibly in us, and doth not only 
quicken, but also strengthen and confirm our faith in him." "In such 
only as worthily receive the same they have a wholesome effect or operation ; 
but they that receive them unworthily purchase to themselves damna- 
tion, as Saint Paul saith." In substantial agreement with these state= 
ments, the Westminster Catechism, the standard of the Church of Scot- 
land, declares that, " A Sacrament is an holy ordinance, instituted by 
Christ, wherein, by sensible signs, Christ and the benefits of the New 
Covenant are represented, sealed, and applied to believers ." 

5 Article xxv. The word " 8acramentum," properly signifies any sabred 
thing, and so it was frequently used by the old Latin Fathers. In classic 
writers it signifies either a sum of money deposited by both parties in a 



272 THE SACRAMENTS. 

Baptism and the Lord's Supper, are said to be ^*' generally 
necessary to salvation ;" we must understand, not that 
they are universally , or in all cases necessary, (for then 
none could be saved without them ;) but only that, as a 
general rule, (admitting of exceptions,) they cannot be 
safely dispensed with by any class of persons ; whereas 
the other sacred rites, which Popery has miscalled Sa- 
craments, are either wholly superstitious innovations, 
or divine ordinances of particular and limited appli- 
cation. 

We have already shewn that both the Sacraments 
are " ordinances of Christ " of perpetual authority in 
his Church, and " means of grace" to those who rightly 
receive them. The following Questions and Answers 
on " the Use of the Sacraments," may tend to illustrate 
their character as "visible signs" and "pledges of spi- 
ritual grace" to all true Christians. 

" §. Do the sacraments serve to this end ? (to draw 
men unto God.) A. Yea, verily ; that by sight, touch, 
taste, and feeling, as well as hearing, we might be in- 
structed, assured, and brought to obedience. 

" Q» How doth baptism serve hereunto ? A, It 
teacheth us to put on Christ, that with his righteous^ 
ness our sinfulness may be hidden ; it assures us that 
we are so grafted into Christ, that all our sins by him 
are washed away ; it chargeth us to die to sin, to con- 
tinue in the profession of Christ, and to love each 
other. 

" Q. Hath the Lord's Supper also this use ? A, Yea, 
doubtless ; for it teacheth that the body and blood of 
Christ crucified is the only food of the new-born children 
of God ; it assureth that Christ is wholly theirs to give 
and continue life spiritual and heavenly to body and 
soul, to nourish, strengthen, refresh, and to make cheer- 
ful the hearts of the elect ; it requireth thankful re- 

law suit, {sponsionis pignus) as a pledge of appearance at the trial, and a 
stake to be forfeited by the loser of the cause ; — or an oath, taken by sol- 
diers, of faithfulness to their commander. 



OBJECTION ANSWERED. 273 

membrance of the death of Christ, unity among those 
that do profess him, with free confession of his truth." ^ 

Before we close this brief review of the Church Cate- 
chism, it will be right to meet an objection which pro- 
bably will recur to the minds of some of our readers. 
If the above is the correct view to be taken of the Cate- 
chism, is it proper to make children and ignorant per- 
sons commit it to memory, and repeat it by rote, when 
they can neither understand its meaning, nor feel the 
force of what they profess with their lips ? Is not this 
to make hypocrites of them, rather than Christians ? 

This objection we have already met ;2 for, in fact, it 
lies equally, if at all, against the whole of our Church 
services, which are harmoniously formed upon the prin- 
ciple, that a spiritual body can recognize only spiritual 
members. At present, suffice it to add, that this objec- 
tion, if admitted, must sweep as a scythe over the 
entire field of Christian education ; cutting down to the 
roots all the infantile " speaking to one another in 
Psalms and Hymns, and spiritual songs ;''3 and levelling 
to the ground the whole system of Catechetical instruc- 
tion. For the same sort of scruple would evidently 
deter us from all teaching of children to repeat what 
they are unable to utter "in spirit, and in truth."^ 
Even the Lord's Prayer itself must, on this principle, 
be laid aside. 

Very different is the view with which the Church, 
as a faithful mother, a ^^ teacher of babes," ^ would 
have her little ones learn to lisp the saving name of 
Jesus, in their childlike simplicity, long before they 
can reasonably be expected to know its preciousness. 
The profession which she requires us to make is no 
more than reason, religion, self-interest, and the ties of 
Christian parentage, and Baptismal dedication, alike 
demand at our hands. If we cannot render it with 

1 Taken from a Catechism prefixed to the New Testament of Queen 
Elizabeth's Bible, (Barker's) from 1581 to 1615. 

2 See pp. 3, 4. 3 Eph. v. 19. * John iv. 24. 5 Rom. ii. 20. 

T 



274 PUBLIC CATECHIZING. 

sincerity, it is not our misfortune, but our sin. This 
our Catechism teaches us : and the impression ought to 
be deepened on each tender mind, that every baptized 
person, who is not also a true Christian, carries about 
with him the sign and seal of his own condemnation ; 
so that if he is not a faithful " soldier and servant" of 
Christ, he must be a traitor, a deserter, — perhaps, all 
awful apostate ! ^ 

Respecting the age at which catechising should com- 
mence, or the frequency of its performance, no general 
rules can, perhaps, be laid down.2 It should, however, 
be done publicl}^, as well as in private ; ^ in order that 
through this engaging channel the *' hearts of the 
fathers may be turned to the children," ^ and the sweet 
influence of early piety may, by reflection, be diffused 
over the whole circle of the congregation. Thus " out 
of the mouths of babes and sucklings has God often 
'^ perfected praise. "^ And, although the Catechism is 
especially designed as a preparative for Confirmation, it 
is not necessarily to be confined to those who have not 
received this rite. Even older members of the congre- 
gation may profitably join in the simple profession of 
faith here presented to us ; and others may be reminded 
that it is not enough for us " to have known from child- 
hood the holy Scriptures," unless we are thereby 

1 ''What ! shall your names be in the register of Christ, and yet your 
souls be in the hands of the Devil? Will you carry his ensign in your 
forehead, and yet fight against him in his own camp ? This is not only 
hostility, but treason ; and as rebels and traitors are more severely dealt 
with than enemies, so shall you be ; and, believe it, the flames of hell 
burn the more furiously, for your being sprinkled with baptismal water." 
— Bp. Hopkins' Works, ii. 428. 

2 The First Prayer Book of Edward VI. required catechising to be 
done only " once in six weeks at the least ; " the lixth Canon says it is to 
be '' upon every Sunday and Holy-day ;" while the present Rubric only 
requires that it shall be done " diligently upon Sundays and Holy-days." 

3 King Edward's Prayer-Book, and the Canon mention " half an hour 
before Evening Prayer," for catechizing the young " openly in the 
Church." Our present direction is " after the Second Lesson at Even- 
ing Prayer." 4 Mai. iv. 6. 

5 Psalm viii. 2. Comp. Matt. xxi. 16. 



DEAN NOWELL. 275 

" made wise unto salvation ;"i and " as we have re- 
ceived Christ Jesus the Lord, so we walk in him : 
rooted and huilt up in him, and established in the 
faith, as we have been taught, abounding therein with 
thanksgiving," 2 

1 2 Tim. iii. 15. 
2 Col. ii. 6, 7. See Nowell's testimony on the use of Catechizing, — 
Appendix. 



T2 



APPENDIX. 



*' Parents and schoolmasters did, in old time, diligently in- 
struct their children, (as soon as by age they were able to 
perceive and understand,) in the first principles of the Chris- 
tian religion ; that they might suck in godliness almost to- 
gether with the nurse's milk, and from their very cradle 
might be nourished with the tender food of virtue towards 
that blessed life. For the which purpose also little short 
books, which we name Catechisms, were written ; wherein 
the same or very like matters, as we are now in hand with, 
were treated of. And after that the children seemed to be 
sufficiently trained in the first elements of our religion, they 
brought and offered them to the Bishop. 

Master. For what purpose did they so ? 

Scholar. That children might after baptism do the same, 
which adults, who were also called Catechume^ns, did of old be- 
fore, or rather at baptism. For the Bishop did require, and the 
children did render an account of their religion and faith : 
and such as the Bishop judged to have made sufficient pro- 
gress in the knowledge of religion, he allowed, and laying his 
hands upon them, and blessing them, let them depart. 

Master. It were to be wished that the ancient manner of 
examining children were restored. 

Scholar. Very much to be wished. For so would parents 
be compelled to perform their duty in the godly bringing up 
of their children, which they now for the most part leave 



APPENDIX. 277 

undone and reject ; which part of their duty, if parents or 
schoolmasters would now take in hand, do, and thoroughly 
perform, there would be a marvellous consent and agreement 
in religion and the Christian faith, now so miserably torn 
asunder ; surely all would not either lie so shadowed and over- 
whelmed with the darkness of ignorance, or with dissensions 
of diverse and contrary opinions be so disturbed, dissolved, 
and dissipated, as it is at this day." NowelVs Catechism, 
§. xxii, tr. from Latin. 



CHAPTER X. 



CONFIRMATION. 



We have seen that the Church of England has rejected 
Confirmation, as a Sajcrament,^ while she retains it as a 
sacred rite^ of Ecclesiastical, if not Apostolic, authority. 
This is a distinction which, obvious and important as 
it is, has not been duly attended to.2 Its scriptural 
origin may, not improbably, be traced to the laying on 
of the hands of an Apostle on those who had been bap- 
tized by an inferior minister, with a view to their re- 
ceiving the gifts of the Holy Ghost. ^ For, although 
miraculous powers usually accompanied this act, when 
performed by Apostolic hands, it does not follow that 
this was the only benefit sought for, or, indeed, that it 
was universally obtained.^ Thus the function con- 
tinued to be exercised by the heads of the Church, even 
after the age of miracles had passed away ; and has 
come down, without interruption, to our own times.^ 
In the early ages of the Church, converts to Chris- 

1 See p. 271. 2 See Appendix A. 

3 Acts viii.l2 — 17. Compare xix. 5, 6. 

i We may add with Bishop Sparrow, " signa erant tempori oppor- 
tuna." " In the beginning, outward signs appeared to confirm the new 
preached faith; but now we receive those inward graces and virtues 
which were signified and demonstrated by those signs." Chrysost. in 
Matt. Horn. 13, so Aug. De Peccat. merit, 1. ii. xxxii. " Faith put forth 
its first shoots nursed by the milk of visible elements, that from that 
tender state it might be knit together into its strength." 

5 See Tertullian de Baptismo. c. 7. De Resur. Cam. c. 8. Cyprian 
Tract ad Donat. c, 2, and Epist. 73, and Jerome adv. Lucifer, in Hooker's 
Ecc. Pol. Y.66, 



ITS USE. 279 

tianity used generally to be confirmed soon after their 
Baptism,^ This custom probably led the way to the 
ancient practice of administering this rite, along with 
the Lord's Supper, to infants, at their Baptism ;2 thus, 
in a great measure, destroying its use, and reducing it 
to an empty sign, and superstitious ceremonial. Our 
Church, at the Reformation, restored it to its original 
design ; namely, that of " Confirming the souls of the 
disciples, and exhorting them to continue in the faith ;"s 
thus girding the armour of the Gospel, as it were, on 
her young recruits, and cheering them on in their spi- 
ritual warfare, to " endure hardness as good soldiers of 
Christ Jesus,"4 so that, though it be "through much 
tribulation, they may enter into the kingdom of God."5 
The intention of the Reformed Church herein was, to 
supply that personal profession of repentance, faith, and 
obedience, which was necessarily wanting in Infant 
Baptism ; " that," (as the Preface to this Service de- 
clares,) *' children, being now come to the years of dis- 
cretion, and having learned what their Godfathers and 
Godmothers promised for them in Baptism, they may 
themselves, with their own mouth and consent, openly 
before the Church, ratify and confirm the same ; and 
also promise, that by the grace of God they will ever- 
more endeavour themselves faithfully to observe such 
things, as they by their own confession have assented 
unto."^ This is to be preceded by a Ministerial trial of 

1 Hooker, Ecc. Pol. v. 66. 

2 Bingham's Antiq. vol. 4, p. 368, &c. " Instead of this most profitable 
and ancient Confirmation, they substituted an invention of their own, 
that is, not that the Bishop should examine children whether they were 
skilled in the precepts of religion or no ; but that they should anoint with 
oil infants yet unable to speak, much less to give any account of their 
faith ; adding also other ceremonies unknown to Holy Scripture and the 
ancient Church." — Dean Nowell's Catechism. 

3 Acts xiv. 22, 4 2 Tim. ii. 3. 5 Acts xiv. 22. 

6 This Preface was originally part of the Rubric prefixed to the Con- 
firmation office, of which the remainder is as follows : — " SecoTidly, foras- 
much as confirmation is ministered to them that be baptized, that by im- 
position of hands, and prayer, they may receive strength and defence 
against all temptations to sin, and the assaults of the world, and the 



280 AGE. 

their knowledge and understanding in the Gospel of 
Christ, calculated to deepen the impressions of religious 
truth, and so lay a foundation for a life of devotedness 
to the service of God. To this is added the Episcopal 
approval and benediction, expressed by laying on of 
hands, with prayer for Divine grace to " confirm their 
souls," and make their good resolutions effectual. All 
this being done at an age, when the passions are 
strongest, and the reason and judgment weakest in 
proportion ; when temptation presses in upon the 
youthful mind, and fancy presents her deceitful baits 
to allure the senses astray ; when the heart is most sus- 
ceptible, and the character is most readily moulded, 
and permanently fixed for good or evil ; — (" For as the 
tAvig is bent, the tree's inclined.") All this — as it 
proves the most urgent need of such an institution, 
affords the best grounds of hope that, if rightly im- 
proved, it will not fail to be of God abundantly owned, 
and extensively blessed. 

Confirmation, thus restored to the pure primitive 
model, has been adopted, as far as their circumstances 
would admit, by most of the Reformed Churches.^ 

The proper age for Confirmation has been variously 
determined.2 The Jews, it appears, were accustomed 
to bring their children, at thirteen years of age, to the 
house of God, to be publicly examined in their know- 

devil : it is most meet to be ministered when children come to that age, 
that partly by the frailty of their own flesh, partly by the assaults of the 
world and the devil, they begin to be in danger to fall into sin. — Thirdly, 
for that it is agreeable with the usage of the Church in times past, where- 
by it was ordained, that Confirmation should be ministered to them that 
were of perfect age, that they being instructed in Christ's religion, should . 
openly profess their own faith, and promise to be obedient unto the will 
of God." 

1 See Appendix B ; also the Memoir of H. E. Rauschenbusch, Pastor of 
Elberfield, in Prussia, pp. v. 21, 192, &c.— (Seeleys.) 

2 " In England, during the reign of Popery, children were usually con- 
firmed at five years of age. The Council of Trent appointed the time be- 
tween seven and twelve years. Another Council of Milan forbad the con- 
firming of any under severa, — Calvin determined the age of ten," Bridges' 
Christian Ministry, pp. 538, 539. Ed. 1830. 



QUALIFICATIONS. 281 

ledge of the Law, and engage themselves, hy a solemn 
profession to keep its precepts.^ We find our Saviour 
at " tivelve years old,'^ in the Temple, similarly engaged. 
This age seems nearly to accord with the " years of 
discretion" marked by the Church of England as the 
proper era of Confirmation ; an era, however, which 
must be antedated or postponed according to the mea- 
sure of qualification — natural, acquired, and spiritual, 
which is found in each individual candidate. It is not 
enough for them to be able to understand the nature of 
the transaction, nor yet to repeat the words of the Ca- 
techism accurately and perfectly ; but there must also 
be " the answer of a good conscience "^ to the questions 
therein contained, and a sincere desire and purpose, by 
God's grace, to give themselves to the Lord ; and seal 
the Covenant made for them in Baptism by their own 
act and deed. Where this " preparation of the heart "3 
is found, we need not greatly apprehend that any 
young person comes forward too early ; where it is 
palpably wanting, we agree with Archbishop Seeker,^ 
that confirmation ought by all means to be deferred ; as 
no blessing can be looked for upon such an " empty 
outward performance of a religious rite, from which, if 
they had been withheld till they were duly qualified, 
their souls might have been afi'ected, and their conduct 
influenced by it, as long as they lived." 5 

1 Grotius on Luke ii. 42. 
2 1 Peter iii. 21. s Prov. xvi. 1. 

4 Sermon on Confirmation. On the important subject of preparatory 
instructions andltrials, see Bridges' Christian Ministry, 5th Ed. pp. 433 — 
437, where the reader will find some valuable and interesting suggestions, 
the result of careful observation, and successful experiment. 

5 Of the Rev. T. Robinson of Leicester, it is observed by his biographer, 
that " his confirmation season was one he particularly valued, and had 
reason to esteem as his choicest seed-time." Doubtless many other faith- 
ful ministers of Christ, according to their measure, could bear the same 
testimony. Of Pastor Gelshom, the predecessor of Rauschenbusch, it is 
stated, that " his coiifirmations especially were solemn and blessed." — 
Memoir of Rauschenbusch, p. 192. See also pp. 223—227. Much in- 
struction will be found in the Memoir of the Rev. Dr. Bedell of Phila- 
delphia, (Seeley, 1835) pp. 143—157. 



282 THE SERVICE. 

But to proceed with the service before us. The Pre- 
face, ah-eady considered, having been read, the Bishop 
asks of each person to be confirmed, whether they do, 
" in the presence of God, and the Congregation, renew 
the solemn promise and vow made for them at their 
Baptism ; ratifying and confirming the same in their 
own persons, and acknowledging themselves bound to 
believe and do all those things which their Godfathers 
and Godmothers then undertook for them 1" What a 
comprehensive engagement have we here ! How serious 
and solemn the act by which we bind ourselves to per- 
form it ; and that, not for a short time only, but to the 
end of our lives ! Let the youthful candidate pause, 
and lift up his heart to God in prayer for all-sufficient 
grace, before he sets his seal to the Covenant by the 
answer — " I do."^ How suitable, then, are the responses 
which follow, expressive of dependence, not on our own 
resolutions, but on Divine strength. " Our help is in 
the name of the Lord, who hath made heaven and 
earth. "2 Well may we add, from a sense of its suit- 
ability to our need — " Blessed be the name of the Lord ; 
henceforth, world without end. "3 And, lastly, in the 
confidence of earnest faith — " Lord, hear our prayers ; 
and let our cry come unto thee."4 

The Bishop, then, as God's minister, having acknow- 
ledged his grace bestowed upon " these his servants," 
(not speaking absolutely, and of his own authority, — 
but conditionally, upon the ground of their own pro- 
fession of sincere repentance, and faith, and obedience, 
— and sacramentally, with reference to their dedication 
to the Lord in Baptism ;) in " regenerating them,^ and 

1 See 2 Chron. xxxiv. 30—32. " It is a certain truth, call it therefore 
often to mind, and fix it in your souls, that if breaking a solemn promise 
to men be a sin ; breaking that, which you make thus deliberately to God, 
would be unspeakably a greater sin," Abp. Seeker on Confirmation. 

2 Psalm cxxiv. 8. Comp. cxxi. 1, 2 ; cxlvi. 5, 6. John xv. 5. 2 Cor. 
iii. 5. 3 Psalm cxiii. 2. 

4 Psalm cii. 2. The last responses, in King Edward's first Book, were, 
" The Lord be with you. And with thy spirit." 
5 John iii. 5. Titus iii. 5. 



bishop's blessing. 283 

giving unto them forgiveness of all their sins ;"^ pro- 
ceeds to implore for them the sevenfold gifts of the Holy 
Spirit52 in language which is taken from Scripture, 
and has heen used on this occasion from the very 
earliest times.^ " Strengthen 4 them, we heseech thee, O 
Lord, with the Holy Ghost the Comforter,^ and daily 
increase in them thy manifold gifts of grace ; the spirit 
of wisdom and understanding, the spirit of counsel and 
ghostly strength, the spirit of knowledge and true god- 
liness ; and fill them, Lord, with the spirit of thy 
holy fear,^ now and for ever." The graces, here prayed 
for, were predicted of the Lord Jesus Christ, and there- 
fore may well he claimed for his disciples, who have 
^^ put on Christ," "^ are to have " the same mind which 
was in Him,"8 and " are renewed after his image." ^ 

The Bishop now proceeds to the solemn " laying on 
of hands,"^^ which is " a kind of Consecration ;*'^^ " a 
ceremony which," (as Hooker observes,) "has, in all 
ages, been in use, to betoken our restrained desires to 
the party, whom we present unto God by prayer."^^ 

1 Eph. i. 7. Col. i. 14; ii. 13. 

2 Taken from Isaiah xi. 2, 3. LXX. and Vulg. The words " fear of the 
Lord," which occur tivice in our version, and in the Hebrew, being, in the 
Greek, translated by two different phrases, cvo'e^eia and (po^os 6eov, 
seems to have led to the introduction of a new idea, here rendered " true 
godliness ; " there being only six graces mentioned in the original. 

3 In St. Ambrose's time, nearly 1500 years ago, and in the Greek 
Liturgy, from which this prayer has been copied almost verbatim. See 
Wheatly. Palmer says it has been used in our Church above 1200 years. 

^ Eph. iii. 14 — 16. This Prayer in the First Pook, was simply " Send 
down from heaven . . . thy Holy Ghost the Comforter, with the," &c. The 
ideas of " strengthening " and " daily increasing " these Divine gifts were 
introduced into the Second Book. 5 John xiv. 16, 17. 

^ ^inrXriffei avrov iruevfia (po^ov ®eov. The LXX Translation of 

nin*^ nS*T^^ in*^nn*) " And shall make him of quick under- 
AT : J- : • : t •-: - 

standing in the fear of the Lord." 7 Rom. xiii. 14. Gal. iii. 27- 

8 Phil, ii, 5. 9 Col. iii. 10. 

10 Heb. vi. 2. Where " laying on of hands " comes after " baptisms ; " 

—a text, as Calvin conceives, " fully sufficient to prove the Apostolical 

origin of Confirmation." 

11 Calvin on Acts xiii. 3. Comp. Numb. viii. 10 ; xxvii. 18. 

12 Ecc. Pol. V. 6Q. 



284 THE BLESSING. 

Thus Jacob blessed the two sons of Joseph^ ^ thus our 
Lord himself blessed the little children that were 
brought to him for this purpose.2 To imposition 
of hands is added prayer, ^ not only to obtain a 
blessing from Him who alone can give it ; but to teach 
us where to fix our desires and expectations, on the 
only fountain of all grace and goodness.* How in- 
teresting is the scene now presented to us ; the Bishop 
moving slowly along the line of children and young 
persons kneeling before him, the flower of Christ's 
army, the hope of his flock, and laying his hand upon 
the head of each, as he repeats these impressive words. 
*^ Defend, Lord, this thy child with thy heavenly 
grace, that he may continue thine for ever, and daily 
increase in thy Holy Spirit more and more, until he 
come unto thy everlasting kingdom." 

This beautiful form of Prayer is very suitable for pa- 
rental benediction ;5 and teaches us that we are to look 
for protection from the hand of the Almighty to keep 
us in his ways,^ and for continual increase of grace 
from the Holy Spirit ',*^ for, without growth, there is no 
assurance even of life»^ 

After all have been confirmed, the Bishop addresses 
them with the scriptural salutation — " The Lord be 
with you," 9 to which they reply, "And with thy 
Spirit." 10 Then the whole congregation, parents, spon- 
sors,^^ and children, kneeling down together, they pro- 

1 Gen. xlviii. 14. 2 Matt. xix. 13. Mark x. 16. 

3 Numb. vi. 27. Deut. x. 8 ; xxi. 5. Acts viii. 15. 

4 James i. 17. See Appendix C. 

5 A pious practice of our godly forefathers, which, if used discreetly, 
might, in some cases, be adopted by us with much spiritual benefit. 

6 Isaiah xlix. 2. Psalm xvii. 5, 8 ; xx. 1 ; xxxvii. 24. 1 Peter v. 10. 
Jude24, 25. ^ phU. i. 9—11 ; iii. 13, 14. Col. i. 10. 1 Thess. iv. 1. 

8 Rev. ii. 4, 5; iii. 1—3. 

9 Ruth ii. 4. 2 Thess, iii. 16. In King Edward's First Book, the 
Bishop said, " The peace of the Lord abide with you." ^o 2 Tim. iv. 22. 

11 The attendance of one Sponsor for each young person to be con- 
firmed, is required by the Rubrics, and is highly useful, not only as a 
witness of the performance of the Baptismal vow; but also to give so- 
lemnity to the occasion, to assist by their prayers, to maintain order by 



COLLECTS. 285 

ceed to oiFer up the Lord's Prayer, now peculiarly ap- 
propriate. Then follows a collect expressing our de- 
pendance upon God for grace to enable us " both to 
will and to do according to His pleasure ;" ^ and our 
prayers for the confirmed, that they may truly receive 
those inward tokens of God's " favour and gracious 
goodness," of which the laying on of hands was an out- 
ward sign. How tenderly affectionate is the language 
of this prayer. " Let thy fatherly hand ever be over 
them ;2 let thy Holy Spirit ever be with them ;3 and 
so lead them in the knowledge and obedience of thy 
Word, that in the end they may obtain everlasting 
life,"^ &c. To this was added at the Restoration, 
another Collect, taken from the end of the Communion 
Service ; which is a prayer that God would " direct,^ 
sanctify,^ and govern 7 both our hearts and bodies in 
the ways of his laws, and the works of his command- 
ments ; that through his most mighty protection, we 
may be 'preserved in hody and soul." The Bishop 
having pronounced the concluding blessing, the service 
closes ; but usually not without a word of exhortation 
to the newly confirmed. 

We should shrink from intruding upon the Preach- 
er's office, but we would accompany our young friends 
to their homes, and just drop a few words of kind 
admonition into the willing ear. 

' Dear young people,' we would say, ^ consider well the 
importance of the solemn scene in which you have just 
taken a part. We would address to you the words 
which Moses, the Lord's servant, spake to Israel, de- 
scribing the nature of that Covenant which was ratified 

their presence, and to remind themselves of the responsibilities they haye 
incurred. ^ Phil. ii. 13. 

2 Psalm ciii. 13. Zech. xiii. 7. Mai. iii.l7, John x. 28,29, 
3 Luke xi. 9—13. 
* Psalm XXV. 5 ; Ixxiii. 24 ; cxxxix. 24. Eph. iii. 14—19. This 
Prayer is found in the Pontifical of Egbert, Archbishop of York, in the 
8th century. Palmer. 
5 Jer. X. 23. Psalm cxix. 5. 2 Thess. iii. 5. 6 i Thess, v. 23. 

7 Micah vii. 14, Marg. " rule." 



286 ADDRESS. 

between God and his people. " This day the Lord thy 
God hath commanded thee to do these statutes and 
judgments, thou shalt therefore keep and do them with 
all thine hearty and with all thy soid. Thou hast 
avouched the Lord this day to he thy God, and to walk in 
his ways, and to keep his statutes, and his judgments, 
and to hearken to his voice : And the Lord hath 
avouched thee this day to he his peculiar people, as he 
hath promised thee, and that thou shouldst keep all his 
commandments ; that thou mayest he a holy people unto 
the Lord thy God."i 

' And have you entered into such a solemn engage- 
ment with an intention carelessly to neglect it or de- 
liberately to break it ? Can you go away from your 
Confirmation, to the scenes of worldly gaiety, and 
sinful pleasure ? Can you mix, as others do, with the 
thoughtless and profane, while the "vows "2 of your 
God are fresh upon your lips ? God forbid ! But if 
you can be so hardened in sin, and blinded by Satan, 
know that the " Bishop's blessing,"^ which some super- 
stitiously trust to, will do nothing else but increase 
your condemnation. But, supposing you are in earnest 
about your soul's salvation, we would address to you 
words of caution and encouragement. Do not think 
that you have done more than entered upon the Chris- 
tian course. You have made a beginning. This is 
well — go forward ; not in your own strength, but in 
the power of all-sufficient grace. You are enlisted 
among the soldiers of Christ, — " exercise yourselves" 
daily " unto godliness."^ Be diligent in the use of all 
the appointed means of grace. Frequent the Lord's 
Table. Be "instant in prayer." 5 "Watch daily at 
"Wisdom's gates, and wait at the posts of her doors." ^ 

1 Deut. xxvi. 16—19. 2 Psalm Ivi. 12. 

3 " It is too visible, that of those multitudes that crowd to it, the far 
greater part come merely as if tliey were to receive the Bishop's blessing, 
without any sense of the vow made by them, and of their renewing their 
baptismal engagement in it." Bishop Burnet, Past. Care, c. 8. 

4 1 Tim. iv. 7. '"Rom. xii. 12. 6 Prov. viii. 34. 



ADDRESS. 287 

Nail your ears to that door-post,i and give yourselves 
up entirely to God. 

' Again, take heed that you do not " leave your first 
love." 2 Advance continually Zionward. Live up to 
your privileges, and the Lord's gracious promises made 
to you in Christ. Remember that it is written — " To 
him that overcometh, will I grant to sit with me on my 
throne."^ You are soldiers of the cross—" by this 
you shall conquer." ^ Be "no more children/'^ but 
"do ye stand fast in the faith, quit you like nun, 
be strong."^ " Finall}^, he strong in the Lord, and in 
the power of his might. Put on the whole armour of 
God, that ye may be able to stand against the wiles of 
the devil. "7 Weak as you are in yourselves, while 
you " wait upon the Lord, you shall renew your 
strength."^ '^ The eternal God is your refuge,^ and 
underneath are the everlasting arms." The Father's 
unchangeable love,^° the Redeemer's inexhaustible 
counsel,^^ and the Holy Spirit's infinite power and 
virtue,i2 being all engaged to perfect your salvation* 
" He," the Triune Jehovah, " shall thrust out the 
enemy," the threefold enemy, " from before you ; and 
shall say, Destroy them^^^ His word is power — " who 
shall also confirm you unto the end, that ye may be 
blameless in the day of our Lord Jesus Christ." For 
" God is faithful ;" and His faithfulness is now engaged 
in your behalf, " by whom ye were called unto the fel- 
lowship of his Son, Jesus Christ our Lord."'^'^ 

I Exod. xxi. 6. 2 Rev. ii. 4. 3 Rev. iii. 21. 
* TOvr^ viKa. Euseb. vit. Constant, i. 28. ^ Eph. iv. 14, 

6 1 Cor. xvi. 13. 7 Eph. vi. 10—18. « Isaiah xl. 31. 

^ nD3?^ '' dwelling place," "God is their home, rest, and felicity." 
Scott. Comp. Psalm xc. 1. 

10 Jer. xxxi. 3. Mai. iii. 6- Rom. xi, 28, 29. 

II Isaiah ix. 6. Col. ii. 3. 12 Eph. iii. 16, 20. Col. i. 29. 

13 Deut. xxxiii. 27. i^ 1 Cor. i. 8, 9. See Appendix D. 



APPENDIX. 



A. 



The argument of Wheatly (p. 398—403) respecting the 
Divine Institution of Confirmation, (referring it.to Christ him- 
self,) and its indispensable necessity to convey the gift of the 
Holy Ghost after Baptism, appears to the writer of this 
treatise, to be as dangerous in its tendency, as it is weak and 
inconclusive in its reasoning. If anything is proved by it, it 
is the Popish doctrine of the sacramental character of this 
rite, conformably to the clear and forcible statement of Dean 
Nowell on this subject. " This invention of theirs they 
would needs havs to be a sacrament, and accounted it all but 
equal to Baptism ; yea, some of them professed it also 
before Baptism. By all means they would that this their 
Confirmation should be as it were a certain supplement of 
Baptism, that it should be thereby finished and brought to 
perfection, as though Baptism else were imperfect; and as 
though children who in Baptism had already put on Christ 
with his benefits, without it were but half Christians : than 
which no greater injury could be done against the Divine 
Sacrament, and against God himself and Christ our Saviour, 
the author of the holy Sacrament of Baptism," Catechism, 
§. xxii. translated from the Latin. 

How different is this truly Protestant plain speaking from 
the flimsy apologies of some modern theologians. The writer 
feels constrained to bear his testimony against the un- 



APPENDIX. 289 

soundness of the above-mentioned respectable author, from 
having repeatedly noticed his leanings towards the super- 
stitions of a semi-Popish school, a tendency which, at the 
present day, is peculiarly dangerous. A very different, and 
much sounder view is taken by Archbishop Seeker, (See 
Lect. xxxiv. on Catechism, p. 287. Sermon on Confirmation ; 
and Charges, p. 53 ;) and by Bp. Burnet on Art. xxv. p. 397, 
398. 



B. 



*' The ancient Church of the Waldenses retained the sub- 
stance of it as an Apostolical institution. The most eminent 
lights of the Reformed Churches (Peter Martyr, Rivet, Peter 
des Moulin, &c.) give it the weight of their authority. — The 
Bohemian (Harm, of Confess, p. 306) and all the Lutheran 
Churches allow the ordinance. ' Within these few years 
(1741),' as Abp, Seeker has observed, *the Church of Geneva 
hath restored it in the best manner their form of Church go- 
vernment will admit, and added an office for it to their 
Liturgy.' " Christian Ministry, by Rev. C. Bridges, p. 525. 

The ** Confession of Saxony" contains the following (Art. 
19) : — ** In the ceremony of Confirmation there was a trial of 
doctrine, wherein every one did rehearse the form of doc- 
trine, and did openly profess that they did dislike the madness 
of the Heathen, and of Heretics, and that they would be and 
remain members of the true Church, and never forsake that 
true opinion which they did then profess. This custom was pro- 
fitable to instruct men, and to keep them in the true know- 
ledge of God. And in our Churches the like things be done 
in catechising the younger sort," &c. Harmony of Confessions, 
p. 311. 

The following interesting testimony is extracted from 
Calvin's Institutes : — 

" It was the custom in times past to present the children 
of Christians (who had been baptized in their infancy) to the 
U 



290 APPENDIX. 

Bishop ; that they might fulfil that duty, which was required 
of those who, being j;;;rown up, offered themselves to be bap- 
tised. For they sate among the Catechumens, until having 
been well instructed in the mysteries of the faith, they could 
make a public confession of faith before the Bishop and the 
people. Then they were examined according to the form of 
the Catechism. And that this action (in itself worthy of all 
honour) might have more reverence and dignity, imposition of 
hands was used ; and the child, having been publicly approved, 
was dismissed with a solemn benediction. Which ceremony 
I commend, and could wish it were restored." 

" When a child is ten years old, let him oflfer himself to the 
Church to make confession of his faith. Let him be ex- 
amined concerning every point, let him make answer to 
every point ; if he be ignorant in any, let him be taught." 
Instit, 1. iv. c. xix. 4, 13. 



C. 



In the First Prayer Book of Edward VI. the ceremonial, at 
this point of the service, was very different from what we find 
it in the next edition, when it was reduced to its present 
simple form. In that First Edition the service proceeded as 
follows : — 

" Minister. Sign them, O Lord, and mark them to be 
thine for ever, by the virtue of thy holy cross and passion. 
Confirm and strengthen them with the inward unction of thy 
Holy Ghost, mercifully unto everlasting life. Amen. 

Then the Bishop shall cross them in the forehead, and lay his hand 
upon their heads, saying, 

" N. I sign thee with the sign of the cross, and lay my hand 
upon thee : In the name of the Father, and of the Son, and of 
the Holy Ghost. Amen." 

Wheatly informs us that the Church of Rome gives the 
person confirmed a blow on the cheek instead of laying on of 
hands. 



APPENDIX. 291 



D. 



The following Prayers, taken from Edward Vlth's Primer, 
seem peculiarly appropriate for the newly-confirmed Chris- 
tian : — 

For Conversion. Jer. xxxi. 
O Lord, thou hast corrected me, and thy chastening have I 
received as a heifer unaccustomed to the yoke. Convert thou 
me, and I shall be converted : for thou art my Lord God. 
Yea, as soon as thou turnest me, I shall reform myself: and 
when I understand I shall smite upon my thigh, for verily I 
have committed shameful things : oh let my youth bear his 
reproof and confusion. Amen. 

For Faith. 
Forasmuch as nothing pleaseth thee, that is done without 
Faith, though it appear before the blind world never so beau- 
tiful and commendable, but is counted in thy sight sinful 
and damnable, yea, sin itself and damnation ; I most humbly 
desire of thee, O Father, for Christ's sake, to breathe into my 
heart by thy Holy Spirit this most precious and peculiar gift 
of Faith, which worketh by Love; whereby also we are jus- 
tified, and received into thy favour : that I truly believing in 
thee, and fully persuaded of the truth of thy holy word, may 
be made thy son and inheritor of everlasting glory, through 
Jesus Christ our Lord. Amen. 

For strength against our spiritual enemieSj the devil, the 
world, and the flesh. 

O Lord God, the devil goeth about like a roaring Hon, 
seeking whom he may devour ; the flesh lusteth against the 
spirit; the world persuadeth unto vanities, that we may 
forget thee our Lord God, and so for ever be damned. Thus 
are we miserably on every side beset and besieged of cruel and 
restless enemies, and ready at every moment to perish, if 



292 APPENDIX. 

we be not defended with thy godly power against their fury. 
I, therefore, poor and wretched sinner, despairing of my own 
strength, which indeed is nothing, most heartily pray thee to 
endue me with strength from above, that I may be able, 
through thy help, with strong faith to resist Satan, with 
fervent prayer to mortify the raging lusts of the flesh, with 
continual meditation of thy holy law to avoid the foolish 
vanities and transitory pleasures of this wicked world ; that I, 
through thy grace, being set at liberty from the power of 
these my mortal enemies, may live and serve thee here in true 
holiness and righteousness all the days of my life. Amen. 

For the glory of heaven. 
The joys, O Lord, which thou hast prepared for them that 
love thee, no eye hath seen, no ear hath heard, neither is any 
heart able to think. But as the joys are great and unspeak- 
able, so are there few that do enjoy them : for strait is the 
gate, and narrow is the w^ay, which leadeth unto life, and few 
there be that find it. Notwithstanding, O heavenly Father, 
thou hast a little flock to whom it is thy pleasure to give the 
glorious kingdom of heaven. There is a certain number of 
sheep that hear thy voice, whom no man is able to pluck out 
of thy hand, which shall never perish, to whom also thou 
shalt give eternal life. Make me, therefore, O Lord, of that 
number, whom thou from everlasting hast predestinated to be 
saved, whose names also are written in the book of life. 
Pluck me out of the company of the filthy goats, which shall 
stand on thy left hand and be damned, and place me among 
those thy sheep, which shall stand on thy right hand and be 
saved. Grant me this, O merciful Father, for thy dear Son's 
sake, Jesus Christ our Lord. Amen. 



CHAPTER XI. 



MATRIMONY. 



The holy state of Matrimony, instituted of God in 
Paradise, for the good of his unfallen creature, man, 
has ever been solemnized with sacred rites and ceremo- 
nies by all nations who have retained any vestige of re- 
ligious and moral cultivation.^ The Christian Church, 
from an early age, was careful to add the solemn sanc- 
tions of Religion to an institution which embraces the 
most important interests of human life ; forming the 
great bond of social union, and the foundation of our 
strongest domestic ties.2 For this purpose she required 
that the sacred knot should be tied by one of her accre- 
dited ministers, and the marriage solemnized publicly ; 
due notice having been given beforehand of the inten- 
tion of the parties, in order to prevent any improper 
connexion, or clandestine design. ^ 

Following this example, the Church of England, in 

1 " The bond of wedlock hath been always more or less esteemed of as 
a thing religious and sacred. The title which the very heathens them, 
selves do thereunto oftentimes give is JioIt/. (rovs lepovs yafJLOvs. 
Dionys. Ant 1. ii. c. 25.)" Hooker's Ecc. Pol. v. 73. (3). 

2 Ignatius, the contemporary of St. John, thus writes, in an Epistle to 
Polycarp : " It becomes both men and women when they marry, to make 
the union with the will and direction (fJLera yvcofiris) of the BisJiop, 
that the marriage may be according to God." Tertullian, a century later, 
expressly mentions the marriage " he^iediction." (Ad Uxor. 1. ji. c. i.). 
See Bingham's Antiq. b. xxxii. c. iv. s. i. 

3 Tertullian informs us that " secret marriages, that is, such as were 
not publicly professed, before the church, were (in his time) in danger of 
being condemned as fornication and adultery." De Pudicit. c. 4. 



294 BANNS. — IMPEDIMENTS, 

the Rubric prefixed to this office, commands, that " the 
Banns, (or Puhlic Proclamation,) of all that are to be 
married together, be published in the Church three 
several Sundays, during the time of morning-service, or 
of evening-service, (if there be no morning-service,) im- 
mediately after the Second Lesson." ^ 

The design of this publication is, that if any one pre- 
sent know of any " cause or just impediment" why the 
intended marriage should not take place, he may pre- 
sently declare it. The impediments to lawful matri- 
mony are of three kinds. 1. A previous marriage un- 
dissolved ; 2. Consanguinity, or affinity ; i. e, relation- 
ship by blood or marriage ; 8. Want of consent of pa- 
rents or guardians, in the case of minors. 

To marry a second time, during the existence of a 
former marriage, is Bigamy, an offence punishable as 
felony, by the laws of England ; which, in this respect, 
are entirely in unison with the precepts of Scripture.2 
For, although such marriages were permitted, rather 
than approved, under the Old Dispensation -fi yet the 
original institution is decidedly opposed to Polygamy, 
and the interpretation which our Lord has given of it, 
has put the matter out of all doubt. ^ 

As regards the second class of valid objections, the 
Church has given us sufficient directions in the Table 
on this subject, which is founded upon the principles 
laid down in Leviticus xviii.^ The prohibition extends 

1 The necessity of publishing the Banns is superseded by a Licence, or 
by the Certificate of the Superintendent Registrar. See Appendix (A). 
2 Rom. vii. 2, 3. 1 Cor. vii. 2, 39. 
3 Matt. xix. 7, 8. Comp. Gen. iv. 19 ; xvi. 2 ; xxix. &c. 

* Matt. xix. 4, 5, 9. Comp. Gen. ii. 24. Dr. Kennicott observes, that 
the Samaritan Pentateuch, the LXX, and all the versions, have *' they 
two shall be one flesh ;" a most important remark as respects the charac- 
ter of the institution, and the accuracy of our Blessed Lord's interpreta- 
tive clause, oi Swo ^aovTai. Compare l Cor, vi. 16. Eph. v. 31. Also 
Mark x. 8. In all of which the Septuagint version is adhered to. 

5 See Table of Kindred and Afllnity, &c. usually placed at the end of 
our large Prayer-books. Bishop Jewel thus shews how the principles 
are deduced. " When God commands me, that I shall not marry my 
brother's wife, it follows directly, that he forbids me to marry my wife's 



SERVICE. 295 

to the third degree, as between the uncle and niece ; — 
all beyond that limit, including cousins of every degree, 
are allowed to marry. ^ 

The last impediment requires no comment ; the law 
of nature combining with the law of God, to shew the 
propriety and necessity of such a rule.^ 

" At the day and time appointed," (^. e, " between 
eight and twelve in the forenoon,"^ for the Church 
requires that all marriages be celebrated in the day- 
time, to avoid "rioting and drunkenness, chamber- 
ing and wantonness ;" 4) "the persons to be married 
being come into the Church with their friends and 
neighbours," {two witnesses being required by law, be- 
sides the minister) 5 : " And standing there together, the 
man on the right hand," as " the head of the wife,"^ 
and "the woman on the left," the Priest proceeds to 
address the congregation. 

In order to solemnize their minds, he begins by re- 
minding them that they are in the presence of God,"7 
who instituted this estate of Matrimony, 8 and made it 
honourable ;9 — not only in its own nature, — but as an 
emblem of the " mystical union betwixt Christ and his 
Church."!^ This "holy estate Christ adorned and beau- 
fied," by being present at a marriage-feast in Cana, 
where he wrought his first miracle. ^^ Matrimony, then, 
being so solemn an engagement, and such an important 
step in life, should never be undertaken by any person, 
'* lightly, or wantonly," but with becoming reverence 

sister : " for it is implied, that she is not to marry her sister's husband. 
The children of such marriages are illegitimate by 25 Hen. viii. c. 22. 

2 

1 A A representing the Grandfather. 

I 3 1 

B C B the Father. I 

4 ^ ofD. 

DEC the Uncle. 

E the Cousin.— Wheatly. ^ 

2 Gen. xxiv., xxix., xxxiv. 4 ; xli. 45. Judg. xiv. 2, &c. See Appen- 
dix (C). 3 Canons 62, 102. 4 Rom. xiii. 12—14. 

5 Comp. Judg. xiv. 10, 11. John iii. 29. Matt. xxv. 1 — 13. 
6 Eph. V. 23. 7 prov. xv. 3. Acts x. 33. 8 Gen. ii. 18, 21—24. 

9 Heb. xiii. 4. lo Eph. v. 22—33. H John ii. 1—11. 



296 MINISTER'S ADDRESS. 

of God's institution, and due consideration of the causes 
for which it was ordained.^ 

These are stated to be three : — 1. The legitimate pro- 
creation, and godly education of children.2 2. A remedy 
against the sin of incontinence.^ 3. Mutual society, 
help, and comfort .4 

The minister then charges those present to state any 
just objections to the marriage, which they may know 
of ; — and adds a solemn injunction to the parties them- 
selves, to the same purpose : assuring them, that, (though 
they may deceive man,) if their union is contrary to 
God's word, they are " not joined together by God ;" 
but, in his sight, will be living in adultery and perpe- 
tual sin.^ 

The mutual consent of the parties is then asked,^ 
which constituted the substance of the ancient espousals, 
made previously to marriage."^ And, to render the sti- 
pulation more distinct, the Minister enumerates the 
duties contained in the marriage contract, which are 
the same on both sides ; except that ^^ to obey^ and 
serve'^ belong to the wife alone.^ 

How solemn is the ratification contained in those 
little words — " I will !" How important their bearing 
upon the future peace or disquietude of the parties thus 
mutually contracting ; according as they are uttered, 
with due deliberation and hearty consent, or with hasty 
rashness, or hollow insincerity ! 

1 Comp. Gen. vi. 1 — 5. Psa. xxxii. 9, Jude 10, with Gen. xxiv. 

2 Gen. i. 27, 28. Eph. vi. 4. 3 1 Cor. vii. 2. 

4 Gen. ii. 18, 21—24 ; xxiv. Q7. Eec. iv. 9, 10. Eph. v. 28, 29, 33. 

5 Ezra X. 2—12. Matt, v. 3^ ; xix. 3—9. Mark vi. 17, 18. 

6 Comp. Gen. xxiv. 58. 

? Conap. Matt, i, 18. See Wheatly, and Bingham's Ant. b. xxii. c. iii. 

8 The following are the duties contained in the Matrimonial covenant. 
1, On the husband's side—to " live together." Gen. ii. 24. Ecc. ix. 9. 
« Love." Eph. V, 25, 28. " Comfort." Eph. v. 29. "Honour." 1 Pet. iii. 7. 
"Keep her," &c. 1 Cor. vii. 3, Eph. v. 29. " Forsake all other, &;c." 
Mai. ii. 15, 16. Prov, v. 15—20. 1 Cor. vii. 10, 11.-2. On the wife's 
— ^in addition to the preceding, (omitting to "Comfort,") to "Obey," 
Eph. V. 22—24. Col. iii. 18. Tit. ii. 5. 1 Pet, iii. 1—5. " Serve" and 
"Honour." Eph. v. 23. 1 Pet. iii. 6. 



MUTUAL VOW. — MARRIAGE RING. 207 

The Minister then asks, " Who gives the woman to 
be married ?" — an ancient custom, not without mean- 
ing ;^ — and having received her " at her father's or 
friend's hands/' he places her right hand in that of her 
future husband.2 Observe, how the Minister, as God's 
representative, transacts every step in this solemn con- 
tract : in order that the married couple may henceforth 
look upon each other as given by and received from 
God himself.3 The parties espoused now " plight their 
troth," ^. e. pledge their faith to each other, in a form 
brief and simple, yet full and explicit ; and so plain, 
that it cannot be mistaken. " I take thee . to 

have and to hold, from this day forward, for better for 
worse, for richer for poorer, in sickness and in health, 
to love and to cherish, till death us do part, &c," 

The covenant thus mutually ratified, is visibly sealed 
" by giving and receiving a ring," ^ placed by the man 
on the woman's left hand, repeating these words. " With 
this ring I thee wed, with my body I thee worship," 5 
{honour,) " and with all my worldly goods I thee en- 
dow, &c." He hereby promises to regard her as his 
lawful wife, to pay her all due respect as the mistress 
of his family, and to give her a full share of his pro- 
perty ; and he calls the Holy Trinity to witness his 
solemn engagement. 

1 Gen. xxix. 19 ; xxxiv. 16. 1 Cor. vii. 38, See Hooker. Ecc. Pol. v. 
73. (5). 2 2 Kings x. 15. See Tobit vii. 13. 3 Com. Gen. ii. 22. 

4 In the first Prayer-book of Edw. VI., the Rubric directed that the 
man should " give unto the woman a ring, and other tokens of spousage^ 
as gold or silver, (a remains of the ancient coemption, or purchasing of a 
wife,) adding after, the words " I wed," " TJiis gold and silver I thee give." 
The ring itself is supposed to be a relic of the same ancient, and barba- 
rous custom. But it is much more instructive in its signification, may- 
be traced back to the earliest ages of Christianity, and has been worthily 
retained as an innocent and expressive memorial. See Appendix (D.) 

5 So Bucer translated the expression, and so the word is used in our 
English version. Luke xiv. 10. " The design of it is to express that the 
woman, by virtue of this marriage, has a share in all the titles and ho- 
nours which are due, or belong to her husband." (Wheatly). " Ubi tu 
Caius, ibi ego Caia" See Hooker. Ecc. Pol. v. 73 (7). Wheatly remarks, 
that, at the last Review, the word " worship" was promised to be changed 
for " honour." 



298 BENEDICTION. 

The Minister then proceeds to " bless them in the 
name of the Lord ;"i the sacred seal which, from the 
first ages of the Church, has ever been affixed to the 
marriage-covenant.2 How interesting is the scene, when 
two young persons, whose hearts have been given to 
the Lord before they were given to each other,3 — having 
pledged their mutual vows for life before God and his 
Church, kneel together at his sacred Table to receive 
his paternal benediction ! While faith regards the 
bright circle of gold on the bridal finger, as a pledge of 
a higher and holier union, that can never be dissolved !'* 
— Such a marriage is " in the LordP ^ Angels look 
down and rejoice over them ; the Church looks up and 
thanks God for them ! 

How beautiful and appropriate is the language of 
the Benedictory Prayer ! — " Eternal God, creator 
and preserver of all mankind, giver of all spiritual 
grace, the author of everlasting life, &c." ^ We plead 
for them, " that, as Isaac and Rebekah lived faithfully 
together,^ so these persons may surely perform and keep 
the vow and covenant betwixt them made, and may 
ever remain in perfect love and peace together, and 
live according to God's laws," &c.8 

The Priest then joins their right hands together, say- 
ing those words of our blessed Lord ; " Those whom 
God hath joined together, let no man put asunder." ^ 

* Psalm cxxix. 8. 
2 See Bingham Ant. xxii. iv. 1, wlio quotes Tertullian ad Uxor. ii. 1. 
Ambrose Ep. 70. Cone. Carth. 4. Can. 13. Chrys. Horn. 48, &c. 
3 2 Cor. viii. 5. 
4 " Felices ter et amplius, 

Quos irmpta tenet copula : nee malis 
Divulsus querimoniis, 
Suprema citius solvet amor die." — Hor. Carm. i. xiii. 17. 
5 1 Cor. vii. 39. 
6 See Isa. xlv. 12. Psa. xxxvi. 6. Job \di. 20. 1 Pet. v. 10. 1 John v. 
20. Heb. V. 9. 

"i In the first Prayer-book was added in a parenthesis " (after bracelets 
and jewels of gold given of the one to the other for tokens of their matri- 
mony) ;" alluding, probably, to the "tokens of spousage, gold or silver," 
before presented to the bride by her husband. 

8 Luke i. 5, 6. 2 Cor. xiii. 11. » Matt. xix. 6. 



PRAYERS AFTER SOLEMNIZATION. 299 

He then proclaims them to he " Man and Wife toge- 
ther, in the name of the Father, &c." Finally, he 
pronounces a solemn hlessing, " God the Father, God 
the Son, God the Holy Ghost, bless, preserve, and keep 
you.i The Lord mercifully with his favour look upon 
yon, and so fill you with all spiritual grace,^ that ye 
may so live together in this life, that in the world to 
come ye may have life everlasting.^" 

The minister and clerks then proceeding to the Lord's 
Table, (for the holy Communion was formerly enjoined, 
and is still recommended to be received " at the time of 
Marriage;"*) say or sing the 128th Psalm, which is 
most suitable for the occasion ; or the 67th, which, in 
some cases, may be more proper. 

The Priest next offers up, along with the congrega- 
tion, the lesser Litany ^^ and the Lord's Prayer. This is 
followed by Responses taken from the Psalms,^ ex- 
pressive of mutual love and desire for the spiritual as 
well as temporal happiness of the new-married pair. 

The minister alone now presents a prayer for spiri- 
tual blessings. " God of Abraham, God of Isaac, 
God of Jacob, bless these thy servants, and sow the 
seed of eternal life in their hearts, &c."7 that they may 
be " doers of the Word, not hearers only ;" 8 and that 
" obeying God's will, and alway being in safety under 
his protection, they may abide in his love unto their 
lives' end." 9 

1 Num. vi. 24—26. 1 Sam. ii. 20. 2 Eph. i. 3. 

3 1 Pet. iii. 7. In the first Prayer-book, the Benediction was as fol- 
lows. " God the Father bless + you. God the Son keep you : God the 
Holy Ghost lighten your understanding : The Lord mercifully with his 
favour look upon you, and so fill you with all spiritual benediction, and 
grace, that you may have remission of your sins in this life, and in the 
world to come life everlasting." 

4 In the old Prayer-books, till the last Review, the following Rubric stood 
at the end of this office. " The new manied persons (the same day of 
their marriage) must receive the Holy Communion.'' 

. 6 See p. 52, note 5. 6 Ps. Ixxxvi. 2 ; xx. 1, 2 ; Ixi. 3 ; cii. 1. 

7 Gen. xlviii. 15, 16. Exod. iii. 6. Gen. xxviii. 3. 1 Pet. i. 23. 

8 James i. 22. 
9 Prov. i. 33. Jude 21. In the first Prayer-book, instead of the words 



300 PRAYERS. 

The second Prayer, (to be omitted when the age of 
the female renders it unsuitable,) contains a petition 
for the blessing of children ; ^ and that it may be a 
blessing indeed, we pray that the parents " may live 
together so long in godly love and honesty, that they 
may see their children christianly and virtuously brought 
up, to God's praise and glory." ^ 

The third Prayer is not only longer than the prece- 
ding, but of greater antiquity,^ and has a richer and 
deeper vein of thought and matter running through it. 
We are reminded that God " who by his mighty power 
made all things of nothing," did, last of all, '^ appoint 
that out of man woman should take her beginning ; 
and knitting them together, did teach that it sliould 
never be lawful to put asunder those whom he had" 
thus " made one." ^ We address him also, as having 
" consecrated matrimony to such an excellent mystery, 
that in it is signified and represented the spiritual mar- 
riage and unity betwixt Christ and his Church."^ We 
pray, therefore, that he would look mercifully upon 
these his servants," and enable them to fulfil those du- 
ties which they have mutually promised to perform : — 
that the husband may " love his wife, as Christ loved 
the Church ;" ^ the wife may be " amiable, faithful, 
and obedient to her husband ; and in all quietness, so- 
briety, and peace, be a follower of holy and godly 

*' didst send thy blessing upon Abraham, &c." was an allusion to the 
Apocryphal story of '* sending the angel Raphael to Tobie and Sarah, the 
daughter of Raguel ;" from which blemish the book was happily freed at 
the next Review, 

1 Gen. i. 28 ; xxiv. 60 ; xxxiii. 5. Ruth iv. 11, 12. Psa. cxxvii. 3 
<5xxviii. 3, &c. 

2 Prov. xxii. 6. Eph. vi. 4. The first Prayer-book had these words, 
" that they may see their children's children unto the third and fourth 
generation." Psalm cxxviii. 7. 

3 " The substance of many of the clauses is found in the Greek Encho- 
logy, and the Sacramentary of Gregory the Great," Shepherd, quoted by 
Bp. Mant. ^ Gen. i. 1, 27 ; ii. 4, 5, 21—23. Matt. xix. 4—6- 

5 Eph. V. 23—32. Rev., xix. 7, 8 ; xxi. 2. Psa. xlv. 
6 Eph. V. 25, 28, 29. 



EXHORTATION. 301 

matrons." ^ And as this earthly union must soon be 
dissolved, we pray ^' that they may " together " inherit 
God's everlasting kingdom." ^ 

Lastly, there is another benedictory prayer, suppli- 
cating God to "pour upon them the riches of his 
grace, sanctify and bless them, that they may please 
him both in body and soul, and live together in holy 
love unto their lives' end." ^ 

But holy as this service has been, and complete in all 
its parts, the Church will not allow her children to de- 
part without a word of exhortation, respecting the 
duties of that state, on which the new-married couple 
have but just entered. 

This she has performed, by collecting together into 
one view the testimony of the inspired writers, St. 
Paul and St. Peter, on this subject, passages to which 
we have already referred our reader.^ 

Our faithful Mother concludes, by recommending, 
not enforcing, an early reception of the holy Commu^ 
nion, either " at the time of the marriage, or at the first 
opportunity " afterwards ; not that we are to desecrate 
these holy things by an unworthy use of them, but 
rather to consecrate our nuptials by a solemn participa- 
tion of the Sacrament ; as a fit and scriptural means 
of obtaining grace to fulfil those vows, by which the new- 
married persons have engaged themselves ; and which 
no strength of their own can enable them to perform.^ 

1 Tit. ii. 4, 5. 1 Pet. iii. 1, 2, 4—6. In the first Prayer-book, there 
occurred the following passage : — '* loving and amiable to her husband 
as Rachael, wise as Rebecca, faithful and obedient as Sara, and in all 
quietness, &c." 2 i Peter iii. 7. 3 Eph. ii. 4, 7. 1 Thess. v. 23. 

4 The Duty of Husbands, as stated by St. Paul, Eph. v. 23—33. CoL 
iii. 19. and St. Peter, " who was himself a married man." 1 Pet. iii, 7. — 
The Duty of Wives, Eph. v. 22—24. Col. iii. 18. 1 Pet. iii. 1, 3—6. For 
further instruction on this important subject, see Homily XXX., where 
married persons are earnestly exhorted " to xrray oftimes one for the otlier" 
and also "together," for there is no stronger defence and stay in all our 
life, than is, jprayer ." 

See Hooker. Eccl. Pol. v. 73 (8), who quotes this passage from Tertul= 
lian, " Unde sufficiam ad enarrandam felicitatem ejus matrimonii, quod 
Ecclesia conciliat, et confirmat oblatio." Ad Uxor. 1, ii. c. 9. 



APPENDIX. 



A. 

The Marriage Acts in force are 4 Geo. IV. c. 76, and 6 & 7 
Will. IV. c. 85, 86. 

Banns of matrimony are to be published in the parish 
church, or in some public chapel belonging to the parish 
wherein the parties dwell ;^ or, if they dwell in separate pa- 
rishes, the banns must be published, in like manner, in their 
respective parishes. Notice of the names, places, and time of 
abode of the parties, are to be given to the minister, seven 
days before the publication of banns. 

By the New Marriage Act, one of the parties intending to 
marry must give notice to the Superintendent Registrar of 
the district, according to a prescribed form ; (if the parties 
live in two districts, notice must be given to both super- 
intendents.) He can grant a Licence for marriage in seven 
days, or they may be married, by certificate, in twenty-one 
days. The notices of marriage are to be read at the meetings 
of the boards of guardians. A marriage must be celebrated in 
all cases within three months after notice given, publication of 
banns, or licence obtained, or the proceedings are void. 



1 Act 5 & 6 of Geo. IV. legalizes marriages solemnized in any other 
place than the pariah-church or chapel, to which the Bishop of the Dio- 
cese, may have granted a licence for the solemnization of marriages. 



APPENDIX. 303 

The New Marriage Act does not affect marriages performed 
according to the rules of the Established Church ; except as 
regards the Registrar's certificate. But it allows that marriages 
may be solemnized in any place of worship duly registered for 
the purpose, and with any religious ceremonies which the 
parties may choose to adopt, provided certain declarations are 
duly made. A Registrar, however, must be present, and the 
marriage take place between eight and twelve in the forenoon. 
Parties objecting to be married in a place of worship, may be 
legally united in the office of the Superintendent Registrar : a 
tolerated profanation of the sacred ordinance of Matrimony 
which we trust no Christian will be a party to ; degrading it 
to the level of a mere civil contract. 

To avoid clandestine marriages, it is enacted by 4 Geo. IV. 
c. 76, that if any person solemnize matrimony in any unlawful 
place, or at any but the lawful time, (unless by special 
licence,) or without due publication of Banns ; or if any one 
do so, falsely pretending to be in holy orders, he shall be 
deemed guilty of Felony, and be transported for fourteen years. 
And the parties, knowingly and wilfully so intermarrying, their 
marriage is null and void. These laws do not apply to Scot- 
land, or foreign countries. 



B. 



By 9 Geo. IV. c. 31. Bigamy or polygamy, (i.e. a man 
marrying a plurality of wives, or a woman a plurality of hus- 
bands ;) is punishable with transportation for seven years, or 
imprisonment for two years, every one aiding or abetting such 
offence, being liable to the same punishment. Excepting the 
husband or wife shall have been continually absent for seven 
years last past, and shall not have been known to be living 
within that time ; or in case a divorce shall have taken place, 
or the former marriage have been declared void. 



304 APPENDIX. 

C. 

When either of the parties, wishing to marry, is under the 
age of twenty-one years, (not having been previously married,) 
the parent or guardians are required by law to give consent to 
the marriage. But it lies upon the parents or guardians to 
give notice of their dissent ; otherwise the Minister is not 
punishable. A marriage, without such consent, is held to be 
valid. 

D. 

The custom of giving a ring^ in the rites of espousal, was 
derived from the Romans, (Juv. vi. 27) } it was placed on 
the fourth finger of the left hand, because it was anciently be- 
lieved a particular nervey or vein, reached from thence to the 
heart.2 To this Tertullian alludes, when he says, ** No woman 
was permitted to wear gold {aurum norat) saving only upon 
one finger, which her husband had pledged (or, engaged to 
himself,) with the ring of espousals {oppignerasset annulo 
pronubo"). Apol. c. 6. Clemens Alexandrinus expressly 
mentions the use of the ring in espousals among Christians. 
He says, " the golden ring is given them (Christian wives) not 
as an ornament ^ but as B.seal, to signify the woman's duty in 
preserving the goods of her husband, because the care of the 
house belongs to her." (Poed. iii. xi. 57.) Here it may be 
remarked, that rings were used by the ancient Hebrews, and 
other orientals, as seals, and were given, as signs of con- 
fidence, tokens of constant and lasting friendship, and pledges ' 
of endearment. (See Gen. xli. 42. Esth. iii. 10, viii. 2, 8. 
Luke XV, 22.) See also Hooker, Ecc. Pol. v. 73. (6). Bing- 
ham, Ant. xxii. iii. 5. 

1 " Digito pignus fortasse dedisti." 
2 Plin. Hist. Nat. 1. 3. c. 1. Macrob. 1. 7. c. 13. The absurdity of the 
reason is no sufficient ground for quarrelling with an ancient custom, or 
exchanging one finger for another* 



CHAPTER XII. 

VISITATION OF THE SICK. 

Sickness has been a messenger of mercy to many ; — 
" a time to sow," as well as "a time to reap," spiritual 
things ; — -a "blessing in disguise," revealing a Father's 
love from beneath the darkling cloud, and amid the driving 
storm. Thus has been spiritually fulfilled that precious 
word of promise, " I will bring health and cure, and I 
will cure them, and will remal unto them the ahmidanoe 
of peax^e and truthr ^ 

How important, then, is it that a time of sickness 
should be rightly improved. It is often the harvest of 
a man's life for eternity, which, if allowed to pass away 
without gathering in the appointed fruit, the soul is 
irretrievably lost. How few know the meaning of such 
a dispensation ! To " o;pen the ears of men, and seal 
their rastruction, that He may withdraw man from his 
purpose, and hide pride from man ; "^ God now calls us 
aside from the world, to speak with us quietly, and 
alone ! How important is it, at such a time, to have 
at one's side a wise and faithful friend, especially if he 
be a Minister of the Gospel, one able to expound the 
message of God aright, that we may " hear the rod," 
and Him " who hath appointed it." 3 One instructed, 
as occasion requires, to wound or to heal, to break or to 
bind up : — ^to alarm the careless, or comfort the afflicted 

1 Jer. xxxiii. 6. 
2 Job xxxiii. 16, 17, which seem connected with the following, as much 
as with the preceding verses. ^ Micah vi. 9. 

X 



806 USE OF THE SERVICE. 

spirit ; and thus, by a safe course, to " guide the feet 
into the way of peace." ^ Elihu well expresses the 
value and benefit of such a visitor in sickness. " If 
there be a messenger with him, an interpreter, one 
among a thousand^ to shew unto man his (God's) up- 
rightness, then he is gracious unto him, and saith, 
Deliver him from going down to the pit, I have found 
a ransom. He shall pray unto God, and he will be 
favourable unto him, and he shall see his face vnthjoy.'''' ^ 

The Church has, therefore, provided a service for 
^' the Visitation of the Sick," which, (such is the strange 
interweaving of joy and sorrow in this checquered 
scene,) comes next to that for the solemnization of 
Matrimony. Not that any service can meet all the 
different cases which may arise, the variety and intri- 
cacy of which make the visitation of the sick one of 
the most difficult parts of the Pastoral office. She has 
only " done what she could,"^ and leaves the rest to the 
care and discretion of the Minister. ^ 

It is our part, thankfully to use, as we may, her 
scriptural provision, and explain the manner of its ap- 
plication ; and we shall endeavour so to unfold those 
truths which she has set before her sick members for 
their edification in godliness, that they may enjoy the 
full benefit of her visits of merc}^, in the prayerful 
study of these forms, even while alone ; — and be enabled 
to take for themselves that spiritual medicine, which is 
here offered to them for their soul's health. 

The duty of visiting the sick does not belong exclu- 
sively to Ministers. All Christians, according to their 

1 Luke i. 7Q. 2 job xxxiii. 23, 24, 26. s Mark xiv. 8. 

4 The Ixvii. Canon orders, that — "When any person is dangerously sick 
in any parish, the minister or curate, having knowledge thereof, shall resort 
unto him or her, (if the disease be not known, or probably suspected, to 
l>e infectious,) to instmct and comfort them in their distress, according 
to the order of the Communion-book, if he be no preacher ; or if he be a 
preacher," (i. e. or minister licensed to preach,) " then as he shall thmk 
vwst needful o/tid convenient." Nor will the danger of infection, in everj^ 
case, excuse the Pastor's absence, when duty calls him to expose bims^f 
to it. The path of duty is the path of safety. 



THE SALUTATION. 307 

opportunity and ability, should take their part in its 
performance.^ They will find it " better to go to the 
house of mourning" and sickness, " than to the house 
of feasting ;"2 — g, most pleasant and profitable exercise, 
bringing its own reward along with it ; — and assuring 
the believer of an everlasting recompense.^ But espe- 
cially the faithful Pastor does well to embrace these 
opportunities of getting closer access to the members of 
his flock, and obtaining an entrance, not only into their 
houses, but their hearts. Excellent, therefore, in this 
view, is the advice of the Son of Sirach ; " Be not slow 
to visit the sick ; for that shall make thee to he helovedr^ 

The Rubric prefixed to the service requires, that 
'^When any person is sick, notice shall be given thereof 
to the Minister of the Parish ;" which is in accordance 
with the Apostolic precept, " Is any sick among you ? 
let him call for the elders of the church, and let them 
pray over him." « They were directed to send for the 
minister, even before the physician. And though the 
exercise of miraculous power can no longer be looked 
for, and, consequently, the " anointing with oil in the 
name of the Lord " 6 has been properly discontinued ; 
yet, surely, " the prayer of faith " has not lost its value 
and power to bless, except so far as we have disarmed 
and frustrated it by our own neglect and unfaithfulness. 

The Minister, on entering the house of the sick per- 
son, is to say, " Peace be to this house, and to all that 
dwell in it :" the friendly salutation enjoined by our 
Lord on his disciples, in their visits of mercy : — imply- 
ing all kinds of health and happiness, temporal, spiri- 
tual, and eternal.7 Nor should it be used and regarded 
as a mere compliment ; but as indicating, on the one 

1 James i. 27. 2 Eccles. vii. 2. 

3 Matt. XXV. 34, 36, 40, 43—46. * Ecclus. vii. 35. 

5 James v. 14. 6 i^id. Comp. Mark vi. 13. 

7 Matt. X- 12. Luke x. 5, answering to the Hebrew CD*1vl27 Gen. 
xliii. 23, corresponding with the old English word " UaM .'" i. e. " health 
and happiness he to you." 

X 2 



308 THE SERVICE. 

side, a spirit of sympathy with the afflicted, becoming 
the ambassador of peace ;^ — and, on the other, to be re- 
ceived with faith and thankfulness, as conveying a real 
benediction to those who are divinely prepared to 
welcome it.^ 

The service itself begins with a petition from the 
Litany^ " Remember not, Lord, our iniquities, &c.," 
which is suited to remind all present, that sickness is, 
generally, the fruit and punishment of sin ; and that we 
all deserve thus to suffer, not only for our own, but for 
our fathers' sins.^ This is followed by the Lesser Litany ^^ 
and the Lord's Prayer. Next come the Responses, which 
we have already considered,^ with the addition of the 
third pair ; " Let the enemy have no advantage, &;c." "^ 
This union in supplication, all taking a part with heart 
and voice, is very refreshing to the sick and infirm 
Christian, whose languishing body clogs the efforts of 
his willing mind.^ 

The Minister then offers up a prayer for the sick 
person, that the Lord would " look down from heaven,^ 
behold, visit, and relieve " his afflicted " servant :" lan- 
guage which does not imply any doubt of God's omni- 
presence, or providential care, but only expresses an 
earnest desire of its special manifestation. " Look upon 
him," he proceeds, " with the eyes of thy mercy, give 
him comfort and sure confidence in thee, defend him 
from the danger of the enemy, and keep him in perpe- 
tual peace and safety, through Jesus, &c." How full 

1 " Our approach to the sick should be i/i the garb of a friend. Our 
spirit, manners, and voice should exhibit manifest sympathy — such as 
our Master displayed, when he stopped the bier at the gate of Nain, and 
wept at the tomb of Lazarus. Nothing more successfully engages con- 
fidence, than when the official garb shows — " a brother that is bom for 
adversity." Prov. xvii. 17. Bridges' Christian Ministry, 5th Ed. p. 38o. 
2 Luke X. 6. Comp. Isaiah Ivii. 19 — 21. 
In the first Book of Edward VI, it began with the 143rd Psalm. 
4 Gen. iii. 17—19. Job v. 7. Exod. xx. 5. Psalm cvi. 6. Jer. xiv. 
20, 21. See p. 96. 6 See p. 52, (5). 6 See p. 299, (7). 

7 Psalm Ixxxix. 23. P. B. tr. s 2 Cor. i. 11. 

9 Psalm Ixxx. 14. Isaiah Ixiii. 15. 



PRAYERS. 300 

and comprehensive is this short Collect. How rich the 
blessings we pray for ! A sense of the Lord's gracious 
presence, — a comfortable persuasion of his favour, — as- 
sured confidence in his paternal character, — defence 
against all spiritual and bodily dangers, with which 
Satan, at such a time, might be allowed to assail the 
enfeebled sufferer : and, lastly, (which embraces all in 
one,) perfect peace and conscious security, in the hiding- 
place of Jehovah's covenant love and constant care ! ^ 

In the second Collect, the Minister prays that the 
affliction may be sanctified to the sick person ; " that 
the sense of his weakness may add strength to his faith, 
and seriousness to his repentance ;" — so that, if the pa- 
tient be restored to health, " this fatherly correction " 
may tend to his advance in holiness here ; if otherwise, 
it may terminate in his everlasting happiness hereafter.^ 

As we observed before that the Church leaves the Mi- 
nister a general discretionary power respecting the use of 
the service in cases of sickness ; so, particularly, in the 
topics of exhortation, she gives him the choice of the 
form she has prepared, " or other like " of his own 
selection. This is a very wise and important direction ; 
because, it is obvious, that on such an occasion, no pre- 
composed form, however excellent, can be so suited to 
the purpose, or come home so powerfully to the best 
feelings of the heart, as the free and unpremeditated 
address of the faithful and experienced Minister. ^ 

1 Job V. 18, 19. Psalm Ixxi. 20, 21. Prov. xiv. 26. Isaiah xxvi. 3. 
Psalm xxTii. 5 ; Iv. 22. 1 Peter v. 7—10. Phil. iv. 6, 7. 

2 Job V. 17. Psalm ciii. 13. Prov. iii. 11, 12. Isaiah xl. 29. 2 Cor. 
xli. 9, 10. James i. 12. In the first Prajer-Book this Collect, after the 
words " grieved with sickness," was as follows : " Visit him, O Lord, as 
thou didst visit Peter's wife's mother, and the Captain's servant. And as 
thou preservedst Thobie and Sara by thy angel from danger : so restore 
unto this sick person his former health, (if it be thy will) or," &c. 

8 " Whatever be its excellence, it partakes of the disadvantage of "not 
being particular enough for each several occasion." — (Bp. Wilkins' Gift 
of Prayer, p. 12.) Indeed the service presuming the sick person to be 
a penitent, is obviously inappropriate to the melancholy multitude of 
cases of an opposite description— so that, as Bp. Barrington justly ob- 
served, " in many cases the funeral service might be used with almost 



310 EXHORTATION, 

Where, however, a form is desired, the Exhortation 
of our Church will be found both suitable and scriptu- 
ral ; at least, if properly understoodj and scripturally 
applied} 

She begins by reminding the sick person, that his 
sickness is " God's visitation,"^ and that " for whatever 
cause it is sent ;" (whether for a trial of exemplary 
patience,^ or that faith, being exercised and drawn 
forth, "may be found unto praise, and honour, and 
glory, at the appearing of Jesus Christ ;" ^ or as a cor- 
rective of something in him offensive to his heavenly 
Father f) — it is intended for good ; ^ and, if properly 
improved, by true repentance,'^ patient endurance,^ and 
simple trust in God's mercy through Christ ; ^ thank- 
ful acknowledgment of his fatherly design,^^ and entire 
submission to his will ;i^ it will " turn to his profit, and 
help him forward in the way to everlasting life." ^^ 

Here the Church, as a tender parent, (copying the 
example of that kind Shepherd, w^ho " gently leads" the 
feeble ones in his flock ; ^3)fearing lest the patient should 
be exhausted by the fatigue of sustained attention to a 
long discourse ; recommends the Minister to pause, '* if 
the person visited be very sick." 

Otherwise, she proceeds to inculcate the necessity and 



as much propriety as the office for the sick."— (Ch. 1797, p. 31.) Bishop 

Horsley gives the same judgment on the exclusive use of the service.— 

Charges, p. 153. Much edifying use may however, be made of it, where 

suitable." — Rev. C. Bridges' Christian Ministry, 5th Ed. p. 385. 

1 Jer. vi. 14. Ezek. xiii. 10. 2 Tim. ii. 15. 

2 Deut. xxxii. 39. Job v. 6 ; xiji. 9, 10. Amos iii. 6. 

3 James i. 2—4 ; v. 10, 4 i Peter i. 6, 7, 9. 2 Cor. iv. 17, 18. 

5 Psalm xxxix. 11 ; Ixxxix. 30—33 ; cxix. 67, 71. Hab. i. 13. 

6 Rom. viii. 28. Rev. iii. 19. 
7 Ecc. vii. 14. Ps. cxix. 59, 60. Hos. vi. 1. Job xxxiv. 31, 32. 2 Cor. 
vii. 10. 8 Lev. x. 1 — 3. Psalm xxxix. 9. Micah vii. 9. Lam. iii, 39. 

9 Nahum i. 7. 2 Tim. i. 12. 1 Peter iv. 19, v. 7. 1 John ii. 1, 2. 

10 Psalm xvi. 8 ; cxix. 75. Rom. v. 3—5 ; viii. 15—18. 
11 Job i. 20, 21 ; ii, 10. 1 Sam. iii. 18. 2 Sam. xvi. 10. Isa. xxxix. 8. 

12 Heb. xii. 10, 11. James i. 12. 
13 Isaiah xl. 11. Comp. Gen. xxxiii. 13, 14. Matt. xii. 7, 20. Mark 
iv. 33 ; vi. 31. John xvi. 12. 



SUFFERING NOT EXPIATORY. 811 

blessed result of patience under affliction ; reciting, for 
this purpose, a beautiful passage from the Epistle to 
the Hebrews,! and exhorting the sufferer to consider 
the comfort of being " made like unto Ciirist.^ For he 
went not up to joy, but first he suffered pain ; he en- 
tered not into his glory before he was crucified." 

When it is added that " our way to eternal joy is to 
suffer here with Christ :" "^ we must not suppose that it 
is intended that the mere act of suffering will be of any 
avail for this end, except so far as it is " with Christ,'^ 
endured in his strength, for his sake, and after his ex- 
ample. It is only when by ^' suffering in the flesli," as 
Christ suffered, "we cease from sin,"^ that w^e can 
claim this distinguished privilege ; that death becomes 
our life, and dying with Him here, we shall live with 
him for ever.^ 

Having thus prepared the way by general remarks ; 
• — like a physician feeling the pulse of his patient, she 
proceeds to a closer contact. She reminds the sick man 
of his Baptismal vows, and of the solemn account he 
must give at the Day of Judgment i"^ exhorting him to 
examine himself as to his state '^ both toward God and 
man,"8that "judging himself, he may not be condemned" 
of the Lord " in that fearful judgment." ^ 

This is plain and faithful dealing ; and it were to be 
wished that it w^ere more frequently practised, in the 
sick-room, as well as in the pulpit. For, as a great 
authority observes, " there is nothing more fatal to the 
insensible, than when we flatter them, or only lightly 
graze the surface of the skin, when they should rather 
be pierced through." ^^ There is too much cause to fear 

1 Heb. xii. 6—10. 

2 Phil. i. 29 ; iii. 10. Heb. xi. 26. 1 Peter ii. 21—24. 

3 Heb. ii. 10 ; xii. 1, 2. 4 2 Tim. ii. 11, 12. 5 i Peter i v. 1, 

6 Rom. vi. 8, 9, &c. Col. iii. 3, 4. 

7 Rom. xiv. 10, 12. 1 Peter i. 17. 2 Cor. v. 11. 

8 Psalm xxvi. 2. Lam. iii. 40. Hag. i, 5. 1 Cor. xi. 28. 2 Cor. xiii. 5. 

9 1 Cor. xi. 31, 32. 2 Tim. i. 18. Rev. vi. 15—17 ; xxi. 8. 
10 Calvin on Acts viii. 23. See Cecil's Remains, " On Visiting Death- 
beds." 



812 PERSEVERINa SCRUTINY REQUISITE. 

that many slumbering souls are sent to the bar of God 
with a lie in their right hand/' ^ for whose blood their 
pastors must give an awful account ; who have adminis- 
tered to them nothing better than " opiate divinity/ '2 
instead of awakening calls to '' flee from the wrath to 
come." ^ 

To assist the inquirer in the work of self-examina- 
tion, the Minister is now directed to question him re- 
specting his faith, " for, if that be wrong, all is wrong«"4 
Nor must we admit the fatal error of supposing that 
this inquiry is to be confined to an assent to the mere 
articles of the Creed ; which contain, indeed, the formal 
matter of our faith, but not even the shadow of its rea- 
lity and vital influence.^ The inquiry into this most 
fundamental point, should be close and full, the instruc* 
tions clear and explicit ; continued from time to time, 
as circumstances, and the strength of the patient, will 
admit ; — for we are never to imagine that a single visit 
will serve the turn, in the case of the ministerial^ any 
more than in that of the medical attendant. 

We may observe that the Church has only furnished 
the heads of examination, and leaves the rest to the 
prayerful diligence and holy skill of the wise and con- 
scientious Pastor. 



1 Isaiali xliv. 20. 

2 Winchester — quoted by Bridges in his Christian Ministry, p, 384 
Comp. Isaiah xxx. 10. 

3 Matt. iii. 7. Bishop Sparrow observes, that " it were a happy thing 
to see in the people an answerable diligence in the use of these godly 
offices ; that they would, when they are sick, send for the priest ; not 
verbally only to comfort them, by rehearsing to them comfortable texts of 
scripture, whether they belong to them or not, (which is not to heal the sick, 
but to tell them that they lutve no need of the s'piritual physician, by which 
means precious souls perish, for whom Christ died:) but to search and 
famine the state of their souls, to show them their sins," &c. — 
" Rationale." 4 Bp. Sparrow's " Rationale." 2 Cor. xiii. 5. 

5 The Creed, however, if rightly used, aifords an excellent groundwork 
for self-examination. As for instance : " Do I believe that Jesus Christ 
is the only Saviour? and that He is my Saviour ? Do I believe that my 
sms are forgiven for his sake ? Have I received the Hol^ Ghost ? Am I 
living in the communion of saints ? 



CHARITABLE BEQUESTS. 818 

" Faith without works " being " dead/' ^ and worth- 
less, the Minister must inquire into the character of the 
person's life ; whether it has exhibited the marks of 
true repentance, and charity towards all men ; and ex- 
amine further into the present state of his heart, with 
respect to the forgiveness of injuries, and require resti- 
tution for wrongs done to others, to the utmost of his 
power.^ 

The sick man is now to be admonished to " set his 
house in order," ^ by a testamentary disposal of his pro- 
perty, in order to prevent disputes and litigation among 
the survivors : though, as our Church suggests, this is 
a matter which should never be deferred to a time of 
sickness, when it is becoming that subjects still more 
important should occupy the mind, to the exclusion, as 
far as may be, of all worldly cares. 

In settling our affairs, in the immediate prospect of 
eternity, it is surely meet that we should " remember 
the poor /''^ and, as far as our circumstances will ad- 
mit, make Christ, at least, one of our heirs : ^ showing 
our love to our brethren, and interest in his cause, by 
this last act of charity .6 

Entering, as w^e do, our decided protest against the 
Homish doctrine of satisfaction for sin, and purchasing 
heaven, as it were, by death-bed bequests, too often as 

' Jamee ii. 17. 2 see p. 175, note 5, 

8 Isaiah xxxviii. 1, 2 Kings xx. 1. 

4 Gal. 11. 10. Comp. Matt. xxv. 34 — 42. Luke xvl. 9---11. Also Dan. 
Iv. 27. Matt. xix. 21. Luke xi. 41 ; passages, which may easily be abused, 
as they have been, to superstitious and self-righteous purposes ; but which 
must neither be lost sight of, nor explained away. See Scott's Commen- 
tary on the above texts. 

5 Augustine, rejecting the bequest of an inheritance, which seemed to 
him injurious to the family of the deceased, who had made the Church 
his heir, adds ; " What I have often advised is this ; if a man has one 
son, let him put Christ in the place of a second ; if two, in the place of a 
third ; if ten, in the place of an eleventh ; and that I will receive." And 
he mentions the inheritance of one Julian, among many others, which he 
had received, " because he died without children." Serm. 355. 

6 Some good advice on " the sick man's will," is to be found in 
Becon'B works. Park. So. Ed. " Prayers," &c. pp. 117 — 120. 



314 CONFESSIOX. — ABSOLUTION. 

unjust to the living, as they are unprofitahle to the 
dead, we yet think that Christians should he more 
frequently excited to this duty of promoting the 
interests of religion, and relieving the sufferings of the 
distressed, hy liberal gifts, not only during their life- 
time, hut in the last disposal of their property. 

The sick person is also to be moved to the special con- 
fession of any sins burdensome to his conscience ;i and, 
after he has done so, " if he humbly and heartily desire 
it," the Priest is commissioned to absolve him — that is, 
to declare to him the Divine forgiveness. 

The Absolution itself consists of three parts ;— the 
first, a statement of the authority which Christ has 
given to his Church " to absolve all sinners who truly 
repent and believe in him ;"2 — the second, a prayer that 
the penitent may be forgiven ; 3 and the third, a decla- 
ration, that he is absolved^ — ■" in the name of the Fa- 
ther, and of the Son, and of the Holy Ghost." 

There is, however, much difference of opinion as to 
the manner in which this Absolution is to be under- 
stood ; some taking it to refer only to the removal of 
ecclesiastical censures,^ others to the declaration of the 
Divine forgiveness,^ as above stated. But in whichever 

1 James v. 15, 16. 

2 Matt. xvi. 19 ; xviii. 18, 19. John xx. 21, 23. 3 Num. vi.24— 26. 

4 Comp. 2 Cor. ii. 10, with 1 Cor. v. 4, 5 ; also Lev. xiii. 13, 23, &c. ; 
xiv.ll. Also Matt, xxviii. 19, 20, with Mark xvi. 15, 16. The Rev. C 
Bridges observes of this absolution, that it " appears to be a matter of 
unreasonable objection. As connected with confession of sin, it is re- 
stricted to sincere penitents. In the latter, therefore, it is the authorita- 
tive declaration given on earth in our Master's name, and which, so far 
as it is given according to his r,iincl, will be ratified in heaven. (See texts 
given above, and a(pe67](X6Taiy James v. 15.) In substance, it is only the 
solemn judgment by which we are accustomed in the 7iame of Christ to 
assure the confidence of many doubtful and fearful believers." — Christian 
Ministry, 5th Ed. 385, note. 

5 Bishop Burnet on Art, xxv. Wheatly on Common Prayer. 

6 « The act of sin God alone remitteth. As for the ministerial sentence 
of private absolution, it can be no more than a declaration what God hath 
done ; it hath but the force of the prophet Nathan's absolution (2 Sam. 
xii. 13.) " God hath taken away thy sin."— Hooker, Ecc. Pol. vi. 6. (8). 
Comp. (1). " The difference between them can be but only in this, that 



PRAYER FOR PARDON. 815 

way it is taken, all are agreed that it differs essentially 
from the Popish Absolution of the Priest^ which is held 
by them to be necessary to the pardon of sin ; i — this 
being only ministerial and conditional ; — that authori- 
tative, final, and absolute.^ 

If any weak consciences should still be offended at 
this form of absolution, thus explained, we can only re- 
mind them that it is by no means obligatory upon them, 
or any others, to use it. The Church has carefully 
guarded us against the error of attaching much import- 
ance to a mere human sentence. But, in cases where 
it is desired, on scriptural grounds, the considerate and 
faithful Minister may lawfully use it, and, we think, 
occasionally with advantage. 

The Absolution is followed by a Collect, which was 
the original form of reconciliation for a dying penitent, 
used in the Western Church ever since the fifth cen- 
tury.s '' most merciful God, who according to the 
multitude of thy mercies, dost so put away the sins of 
those who truly repent, that thou rememberest them no 
more."^ To teach the penitent not to rest satisfied with 
the word of man, he is said still "most earnestly to desire 
God's pardon and forgiveness." Nor does he only ask for 
mercy, but for grace, to " renew in him whatever has 
been decayed" by the temptations of Satan, or his own 
corruption.5 We pray also for this " sick member," that 

whereas the one had prophetical evidence, the other have the certainty 
partly of foAtli, and partly of human experience, whereupon to ground their 
sentence ; faith, to assure them of God's most gracious pardon in heaven 
unto all penitents ; and touching the sincerity of each particular party's 
repentance, as much as outward sensible tokens or signs can warrant." 

1 The Romish Absolution was in the name of Peter, and they anathe- 
matize the doctrine of an absolution merely declarative and ministerial. 
See Dr. Nicholls. 2 gee Appendix A. 

3 Contained in the Sacramentary of^elasius, A.D. 494. Palmer ; who 
observes that nearly all this service is copied from the old English Rituals- 
" In the Penitential of Ecbert, Abp. of York, in the middle of the eighth 
century, this prayer, with very little variation, was one of the ancient 
foi-mularies for clerical absolution." — Wheatly. 

•i Psalm li. 1. Isaiah xxxviii. 17 ; xliii. 25. Jer. xxxi. 34 ; 1. 20. 
Micah vii. 19. Heb. viii. 12, &c. 5 Psalm 11. 10. Eph, iv. 22, 23. 



816 BLESSING. 

" he may be preserved and continued in the unity of the 
Church;"^ that his repentance may be accepted,^ his 
sufferings relieved,^ his sins forgiveUj^ his soul strength- 
ened with the Holy Spirit,^ and received, at last, into 
God's favour, through the merits of Christ.^ 

Nor must we overlook the confiding spirit of this 
prayer, addressed to our " most loving Father,'"^ who 
"doth not afflict willingly," 8 but is himself " afflicted 
in all our afflictions." ^ This is the breathing of the 
"spirit of adoption ;" 10 such prayers ascend not in 
vain. 

The 71st Psalm is next repeated, ii which has been 
selected for a similar purpose by the Church of Christ 
in all ages : and is well calculated to exercise the faith,^" 
express the wants,^^ support the patience,^^ and strengthen 
the confidence of the sick man,^^ in his hour of trial. 

In conclusion, the Minister bestows his blessing in a 
most solemn manner, by offering up three fervent 
prayers. The first is addressed to the Lord Jesus 
Christ ; " Saviour of the world, who by thy cross and 
precious blood hast redeemed us,i^ save us and help us, 
we humbly beseech thee, Lord." The second, to God 
the Father ; " The Almighty Lord, who is a most 
strong tower to all them that put their trust in him, 
&c." 17 He prays that God's universal and particular 
providence may be his defence ;i^ and that he " may 
know and feel that there is no other name under heaven 

1 John xvii. 21. 1 Peter i. 5. Jude 24. 

2 Psalm li. 17. Isaiah xxxviii. 5 ; Ixvi. 2. 

s Ps. xli. 3. Luke xxii. 41, 42. 4 Pg. xxv. 7, 18, 20 ; Ixxix. 8. 

6 Eph. iii. 16. Col. i. 11. Job xxiii. 6. Psalm cxxxviii. 3. 
6 J^mnb. xxiii. 10. Psalm xvi. 11 ; xxxi. 5. John xiv. 2, 3, &c. 
7 Psalm ciii. 13 ; cxlv. 9. « Lam. iii. 33. 

9 Isaiah Ixiii. 9. lo Rom. yiii. 15. 

11 Excepting the five last verseB, which contain a song of praise for 
deliverance. 12 Verses 1, 3, 5. &c. 13 Verses 2, 3, 8, 9, &o. 

14 Verses 9, 16, 18. '^ Verses 5, 7, 12, 14, 16. 

16 John iv. 42. Col. i. 20. 1 Peter i. 18, 19. 
17 Prov. xviii. 10. Nahum i. 7. 
18 1 Chron. xxix. 11, 12. Matt. x. 29, 30. 



DANGER OF RELAPSE. 817 

whereby he may be saved, but the name of Jesus." ' 
The third benediction is addressed to the Holy Trinity, 
and is, with the exception of the preface, taken from 
the form used by the High Priest in blessing the 
children of Israel. ^ 

Here the Minister takes leave for the present,^ to re- 
turn again, after a short interval, should opportunity 
be afforded. But, besides the prayers offered up at the 
bedside, the Church affords an opportunity to all her 
members of engaging in their behalf, when in sickness, 
the prayers of the whole congregation.^ Above all, it 
is incumbent upon the sick, (as also upon the healthy,) 
to pray /or themselves. No prayers can stand in the 
stead of our own. We do but mock God, by desiring 
the intercessions of others, while we neglect to seek him 
ourselves. 

And, if mercifully restored to health, let the sick man 
remember to return thanks to God as publicly, as ear- 
nestly, and as perseveringly as he prayed for recovery. 
Alas ! it may too commonly be said with reference to 
this matter ; " Were there not ten cleansed, but where 
are the 7^^W .?" 5 Professions of repentance on a sick 
bed too often leave no salutary influence upon the heart 
and life. But let such remember that God will not be 
mocked ; for every affliction despised, and for every 
mercy abused, the sinner must render an awful account.^ 

In addition to the service, which we have been con si- 
dering, the Church has provided us with several forms 
(rf prayer for particular occasions. The first is " for a 
sick child." And here we may observe, that she does 
not rest upon the child's solemn dedication to God in 
Baptism, as if that were sufficient ; but specially com- 
mends it to the Divine "mercy," imploring him to 

Acts iv. 12, " receive Tiealth and salvation," alluding to the am- 
biguous meaning of the word (XcaQrivai. 

2 Numb. vi. 24 — 26. See Scott'a Commentary. 
3 See Appendix B. * See p. 61. 

5 Luke xvii. 17. Psalm cvii. 17—22. See p. 61. 
6 Prov. i. 24—32. 



318 PRAYER FOR ONE IN DANGER. 

" visit it with his salvation." ^ And encouraged by the 
example and success of those parents whose application, 
in behalf of their sick children, is recorded in Scripture 
for our instruction ;2 — she prays the Lord to " deliver 
him in his good appointed time from his bodily pain, 
and save his soul for His mercies' sake."^ We further 
ask, that, '^ if it be His pleasure," he would " prolong 
his days on earth," but only " that he may live to God, 
and be an instrument of his glory." ^ " Or else," (how 
affecting the alternative to a fond parent's heart !) to 
^' receive " him into those heavenly habitations, where 
the souls of them that sleep in Jesus, enjoy perpetual 
rest and felicity." ^ Faith triumphs over nature in 
this glorious prospect, and the Christian father sinks 
subdued into the arms of sovereign love ! 

The second is to be used " where there appears small 
hope of recovery." It is conceived in a tone of earnest, 
yet submissive pleading with God. We support the 
languishing, drooping spirit in the arms of our faith 
and charity, and present it at the footstool of the Throne 
of Grace f praying the Lord to " look graciously upon 
him," (as he did upon many of old, whom a vicarious 
faith thus recommended to his notice ;'<') " and the more 
the outward man decay eth," to "strengthen him so 
much the more continually with his Holy Spirit in the 
inner man."^ We ask for him the grace of " unfeigned 
repentance, and stedfast faith ; ^ that his sins may be 
done away by God's mercy, and his pardon sealed in 
heaven, before he go hence and be no more seen."^^ 
Lastly, we leave the issue in God's hands, but fervently 
implore that the sick man may be so " prepared for the 

1 Psalm cvi. 4 ; cxix. 41. 
2 Mark v. 22—24, 35—42. John iv. 47—53. Comp. Mark vii. 25—30 ; 
ix. 17—27. 3 Job vii. 1. Psalm vi. 2, 4. 

4 Psalm cxvi. 9 ; cxviii. 17. Lam. iii. 19 -22, 26—29. 2 Cor. v. 15. 
1 Peter iv. 1, 2. 

5 John xiv. 2, 3. 2 Cor. v. 1. 1 Thess. iv. 14. Rev. xiv. 13. 
6 Heb. iv. 16. 7 Matt. viii. 5—7. Mark ii. 3—12. See (2) above, 

8 2 Cor. iv. 16. Eph. iii. 14, 16, 9 Acts xx. 21. 

10 2 Tim. ii. 19. Psalm xxxix, 15. 



FOR THE AFFLICTED IN MIND. 819 

hour of death, that after his departure hence in peace, 
and in God's favour, his soul may be received into his 
everlasting kingdom." ^ 

The third is " a commendatory prayer for a sick 
person at the point of departure." The sixty-seventh 
Canon directs, that " when any is passing out of this 
life, a bell shall be tolled,^ and the minister shall not 
then be slack to do his last duty ;" ^. e, either to hasten 
to the bedside of the dying man, or, as some suppose, to 
offer up this prayer, wherever he may be at the time.^ 
This latter opinion, however, is discountenanced by the 
conclusion of the prayer, which seems to imply that it is 
to be offered in company. For, having '^ commended'' to 
God '^ the soul of our dear brother," to be cleansed from 
all its stains ;^ we pray, that " we who survive^^ may 
learn " so to number our days, that we may apply our 
hearts unto wisdom." ^ 

The last is " for persons troubled in mind, or in con- 
science." It is a beautiful prayer, full of the tender- 
ness of Him who " will not break the bruised reed, nor 
quench the smoking flax." ^ It is taken, almost word 
for word, from holy Scripture ; '<' and nothing can be 
conceived more calculated, by the Divine blessing, to 
give hope and encouragement to the feeble and op- 
pressed mind than such spiritual pleadings. The case 
before us is a trying, and, alas, a too common one ; but 

1 Isaiah Ivii. 2. Matt. xxv. 34. 2 Peter i. 10, 11. 

2 Hence called tlu Passing Bell, now usually rung after the party's death. 

3 Walker's Memmta Liturgica. In Abp. Grindal's Articles, 1576, the 
ninth point of inquiry is, "Whether, when any man or woman is in 
passing out of this life, the bell be tolled to move the people to pray for the 
side person, especially in all p>laces %ohere the sick person dwelleth near 
unto the church.'* Enquiry is made, in the same article, " Whether on All 
Saints' day after Evening Prayer, there be any ringing at all, or any other 
superstitious ceremony used, tending to the maintenance of popish purgaXory, 
or of prayers for the deacV — Parker So. Ed. p. 160, 

4 Psalm xxxi. 5. Eph. v. 25— 27. 

5 Psalm xc. 12. Comp. xxxix. 4, 5. 6 iga, xlii. 3. Matt. xii. 20. 

? See 2 Cor. i. 3. Isaiah Ixiii. 15. Job xiii. 26. Psalm Ixxxviii. 3, 7. 
Rom. XV. 4. Heb. x. 35. Isaiah 1. 10, 11. 2 Cor. xii. 9. Psalm ciii. 3 ; 
Ixxvii. 9 ; li. 8 ; Ixiv. 1. Numb. vi. 26. 



320 THE COMMUNION OF THE SICK. 

we venture to recommend the frequent and fervent use 
of this prayer, as a most proper and scriptural remedy.^ 

Utterly repudiating the ancient opinion that the 
Lord*s Supper is a " Viaticum/'" or needful provision 
for the souFs last journey ; — and cordially approving of 
the Church's caution against making " of a communion, 
a private eating :''-'^ — we yet admire her moderation 
in allowing the Sacrament to be administered pri- 
vately to the sick, in a small company of Christians. 
For as, on the one hand, the Popish notion, that a mere 
outward participation of the Eucharist, avails to the 
pardon of sin, and making our peace with God, — is a 
most dangerous delusion,^ propping up many perishing 
souls with false confidence to their eternal ruin : — so, 
on the other, it cannot be doubted that for a few Chris- 
tian friends to partake, along with the sick person, of 
the elements of Christ's body and blood, is a most re- 
freshing assurance of communion with Christ and with 
each other ; " to him (the sick person) a singular great 
comfort, and of their part a great token of charity." ^ 

But, lest any should suppose that the Church held 
the soul-destroying notion, above alluded to ; — she has 
carefully guarded her service against such an abuse, in 
the following manner : — 

" If a man, either by reason of extremity of sickness, 
or for want of warning in due time to the curate, or for 
lack of company to receive with him, or by any other 

1 James y. 13. 

2 See Bp. Sparrow, Wheatly, and Bingham'a Antiq. xv. iv. 9; and 
xviii. iv. 3. 

3 Horn. xvii. part 1. See also Rubrics after the Communion Service, 

and before and after this office, which require that " two at least," be- 
sides the minister, should communicate with the sick person, except in 
cases of contagious disease. * See Art. xxix, 

5 First Rubric affixed to the Service in King Edward Vlth's first Prayer 
Book. The truth, or at least the force of this statement must depend 
upon its application. Mr. Blunt has well pointed out the danger of an 
indiscriminate use of this sacrament for the sick and dying. — Rev. H. 
Blunt's Discourses on Articles, p. 215 — 218. Too many need to be 
alarmed, rather than comforted, and to offer the communion in remem- 
brance of Christ to such, would be, not clmrity^ but the utmost cruelty ! 



CHRIST RECEIVED BY FAITH. 821 

just impediment, do not receive the sacrament of Christ's 
Body and Blood, the curate shall instruct him, that if 
he do truly repent him of his sins, and stedfastly believe 
that Jesus Christ hath suffered death upon the Cross for 
him, and shed his blood for his redemption, earnestly 
remembering the benefits he hath thereby, and giving 
him hearty thanks therefore, he doth eat and drink the 
Body and Blood of our Saviour Christ jprofitably to his 
SouVs healthy although he do not receive the Sacrament with 
his mouth. '^ ^ 

This is a most important testimony, throwing a flood 
of light, if light were needed, on that declaration of our 
Church ; — " The mean w^hereby the Body of Christ is 
received and eaten in the Supper, is Faith.'^ ^ This pre- 
cious truth is thus beautifully developed by our Church, 
in her Homily "concerning the Sacrament." " Now it 
folio w^eth to have with this know^ledge a sure and 
constant faith, not only that the death of Christ is 
available for the redemption of all the world, for the 
remission of sins, and reconciliation with God the Fa- 
ther ; but also, that he hath made upon his cross a full 
and sufficient sacrifice for thee ; a perfect cleansing of 
thy sins, so that thou acknowledgest no other Saviour, 
Redeemer, Mediator, Advocate, Intercessor, but Christ 
only ; and that thou mayest say with the Apostle, that 
he loved thee, and gave himself for thee. For this is to 
stick fast to Christ's promise made in his institution ; 
to TYiahe Christ thine oivn ; and to apply his m^erits unto 
thyself. Herein thou needest no other man^s help^ no other 
sacrifice or oblation, no sacrificing Priest, no mass, no 
means established by man^s invention^^ 

The Church has provided an appropriate Collect, 
Epistle, and Gospel, for the " Communion of the Sick." 
The latter are only single texts of Scripture, yet they 
contain a mass of precious ore, which would well repay 

1 Third Rubric affixed to this Service. See John vi. 35. So in Man. 
Sarisb. " Tantum crede, et manducasti." Palmer. 

2 Art. xxviii. 3 Horn, xxvii. p. 1. See also Horn. xxv. p. 2, 

Y 



822 EPISTLE AND GOSPEL. 

the labour of working out. The Epistle teaches us to 
regard God's chastisements as proofs of his love, yea his 
severe corrections as marks of his peculiar acceptance.^ 
It also warns us against two opposite faults in the mis- 
improvement of afflictions ; — despising them, through 
carelessness or obstinate obduracy, and fainting under 
them through a defect of faitli and patience. To ani- 
mate us in our resistance of these evils, the Gospel as- 
sures the believer, that he is already in possession of 
" everlasting life,"2 in its clear title, and begun enjoy- 
ment ; he ''•' shall not come into condemnation," on 
account of past sin, or remaining infirmity ; but is ac- 
tually " passed from death unto life." The Rubicon 
which separates the two territories has been crossed ; he 
is already " in the land of the living." 3 Death is re- 
duced to a mere shadow,^ which is scarcely visible in 
the surrounding brightness. " The bitterness of death 
is past," — the believer has no taste of it \^ and its shaft 
is pointless ; so that he asks triumphantly, " Death, 
where is thy sting f ^ 

1 Heb, xii. 5. " Scourgeth," fiaari'voL. Di*- Owen translates or para- 
phrases this latter clause, as follows: " Yea, even also he severely cJias- 
tlseth, above the ordinary degree and measure, those sons whom he 
accepts and delights in, in a ijeculiar manner." See Rom. v. 3 — 5; viii. 
35—39. 1 Cor. iv. 9—13. 2 Cor. vi. 4—10 ; xi. 23—28. 

2 John V. 24. 3 Psalm xxvii. 13 ; cxlii. 5. 

4 Psalm xxiii. 4, John viii. 51. 5 John viii. 52. 6 i Cor, xv. 55. 



APPENDIX. 



A. 



*' As to the form Absolvo te, it is agreed by learned men, that it 
was not known in the practice of the Church till a little before 
the time of Thomas Aquinas, who was one of the first that 
wrote in defence of it, about the year 1250. . . But our quarrel 
is not with the newness of this form, but with the abuses the 
Romish Church has affixed to it. For otherwise it may be 
lawfully used, as our Church appoints in the office of Visitation 
of the Sick. But then this power of absolution is only minis- 
terial, not authoritative, properly, directly, and absolutely, as 
our writers commonly word it." "This form, absolvo te, 
is understood to be no other than the declaratory absolution 
upon a special and particular case; when a man having con- 
fessed his sins, and given signs of true repentance, the minis- 
ter declares to him, that as far as he can judge by the rule of 
God's word, his repentance is true ; and therefore by virtue 
thereof he declares him absolved by God." See Bingham's 
Works (Vol. viii. pp. 454, 455, &c., also p. 417, &c.) who 
argues thus against the other view : — ** In private sins 
there is no offence given to the Church, and yet it is private 
sins, confessed privately to a minister, for which that Kubrick 
orders absolution to be given in this form." " Therefore it 
seems better to resolve it, as St. Jerome and Peter Lombard 
do, into a declarative form, and explain it by the example of 
the legal priests cleansing the leper, by declaring him to be 
clean,'' pp. 458, 459 ; see also Ant. xix. ii. 5, 6, 
Y 2 



324 APPENDIX. 

The rite of Absolution is thus defended by the wise and 
moderate Melancthon : — " The Gospel contains two things, 
loosing and binding. It looses (absolvit) when it remits the 
sins of any, whether that remission be pronounced publicly or 
privately. For as Christ would have us baptized, that by that 
sign our faith might be confirmed; so he would have the 
gospel pronounced privately, or have us privately absolved, 
that he might confirm the conscience when it hears that a 
divine sentence is passed respecting it." Annotations in John 
XX. 23 ; see also the Confession of Augsburg, arts. 3 and 11 ; 
also Confess, of Bohemia, ch. 5 ; see Harm, of Confess. 1842. 
pp. 125, 130, 132. Bucer has a very curious and interesting 
service for administering Absolution. Scrip. Ang. pp. 361 — 
364. He also says of this whole service, as it now stands — " It 
is written most agreeably to the rule of Holy Scripture." 
Scrip. Ang. p. 489. 



In the first Liturgy of Edward VI., the unction of the sick 
was permitted^ rather than prescribed, in the following order : 

^ " If the sick person desire to be anointed, then shall the Priest anoint 
him upon the forehead or breast only, making the sign of the cross, say- 
ing thus. 

As with this visible oil thy body outwardly is anointed : so 
our heavenly Father, Almighty God, grant of his infinite 
goodness, that thy soul inwardly may be anointed with the 
Holy Ghost, who is the Spirit of all strength, comfort, relief, 
and gladness : and vouchsafe for his great mercy (if it be his 
blessed will) to restore unto thee thy bodily health, and 
strength, to serve him ; and send thee release of all thy pains, 
troubles, and diseases, both in body and mind. And howso- 
ever his goodness (hj his Divine and unsearchable providence) 
shall dispose of thee : we, his unworthy ministers and servants, 
humbly beseech the Eternal Majesty to do with thee according 
to the multitude of his innumerable mercies, and to pardon 



APPENDIX. 325 

thee all thy sins and offences, committed by all thy bodily 
senses, passions, and carnal affections : who also vouchsafe 
mercifully to grant unto thee ghostly strength, by his Holy 
Spirit, to withstand and overcome all temptations and assaults 
of thine adversary, that in no wise he prevail against thee, 
but that thou mayest have perfect victory and triumph against 
the devil, sin, and death, through Christ our Lord: who by 
his death hath overcome the prince of death, and with the 
Father, and the Holy Ghost, evermore liveth and reigneth 
God, world without end. Amen." 

Then followed Psalm xiii. 
This practice, founded upon a mistaken view of Jas. v. 14, 
15, differed somewhat from the Sacrament oi Extreme Unction 
held by the Church of Rome, and condemned by the Church 
of England, in her xxvth Article. Still it was an objection- 
able relique of Popery, unsanctioned by the usages of Pri- 
mitive antiquity ; and was expunged, without regret, at the 
next review. See Scott's Commen. on the above text; Bp. 
Burnet on Art. xxv.; and Wheatly. 



CHAPTER XIII. 



BURIAL OF THE DEAD. 



That a certain respect is due to the bodies of the dead, 
seems to be a dictate of nature, which is fully confirmed 
by the principles of revealed religion, as well as the 
practice of the people of God, both under the Old and 
'New Dispensations. Thus we read, in the Old Testa- 
ment, of Abraham bur^dng his wife Sarah, ^ and again 
of his own burial by his sons Isaac and Ishmael.^ Isaac, 
in like manner, was committed to the grave by both his 
sons, Jacob and Esau ; ^ — those who had so long been 
separated during his lifetime, uniting to pay their last 
tribute of respect and affection to the memory of a 
venerable and beloved parent. Concerning Jacob, we 
read, that his funeral solemnities were performed with 
considerable pomp, by the command of his son Joseph.^ 
His body was embalmed, " and the Egyptians mourned 
for him threescore and ten da3^s." His remains were 
then removed to his family burying-place in Canaan, 
followed by a large train of mourners. Joseph, when 
dying, gave a charge to the children of Israel to bring 
up his bones with them out of Egypt, whenever they 
should return to Canaan ; ^ and it is probable, that the 
rest of the patriarchs also had their remains removed 
thither.6 In these observances there was, doubtless, a 
reference to the promised possession of the land of Ca- 

1 Gen. xxiii. 2, 19. 2 Qen. xxv. 9. 3 Gen. xxxv. 29. 

4 Gen. 1. 2—13. 5 Gen. 1. 24—26. Josh. xxiv. 32. Heb. xi. 22. 

6 Acts vii. lo, 16. 



REGARD TO THE DEAD. 327 

naan, of which hv faith they claimed the inheritance. 
But the ancient believer, we are assured, looked forw^ard 
herein to a better inheritance in the " heavenly coun- 
try," of which the earthly Canaan Avas an expressive 
type.i 

Neither is the case altered, in tliis respect, under 
the New Testament Dispensation ; nor is the care paid 
to the remains of the Christian believer without signi- 
fication. The very bodies of the saints are deserving of 
respect, as having been the "temples of the Holy Ghost,"^ 
*'the instruments of righteousness," -"^ "the members of 
Christ," 4 and heirs, with him, of the hope of Immor- 
tality ; to be "fashioned like to his glorious body," 5 at 
the Day of Resurrection. Not to dwell upon the ho- 
nourable notice taken of those, who so carefully per- 
formed the funeral rites to the dead Body of our Blessed 
Lord ; ^ — we read in the New Testament, that when 
Stephen '^fell asleep "^ under the stones of his mur- 
derous assailants, "the body of the holy mart^a^ in 
which Christ had gained a noble triumph for the glory 
of his Gospel, was not left cast out, and exposed to the 
wdld beasts ;" ^ but "devout men carried him to his 
burial, and made great lamentation over him." By 
which action they declared, not only that they were 
ready to share with the martyr, in the reproach and 

1 Pleb. xi. 13—16. 2 i Cor. vi. 19. 

3 Rom. vi. 13, 19. 4 1 Cor. vi. 15, 

5 Phil. iii. 21. 1 Cor. xv. 35—54, also Rom. viii. 11. 1 Cor. vi. 14, 
2 Cor. iv. 14. 

6 Matt. xxvi. 12, 13 ; xxvii. 57 — 61. Luke xxiii, 55, 56 ; xxiv. 1. 
John xix. 39, 40. 

7 Acts vii. 60, €KOiiH7}6r}. Hence the name KOifJLrjTTjpLOV—ceoneterT/, or 
place of repose— given to a burying-ground. This, it must be observed, is 
the sleep of the bodi/, not the soul. 

8 Calvin on Acts viii. 2, who adds, in the same place, " The rite of 
burying has respect to the hope of the resurrection, and it was ordained 
by God to this end from the beginning of the world. Wherefore, this was 
always accounted ciTiel barbarism to suffer bodies to lie unburied will- 
ingly. Profane men did not know why they accounted the rite of burial 
so holy ; but we are not ignorant of the end, namely, that the survivors 
may know, that the bodies are coramitted to the earth to l-eej) in cuUody, till 
they are raised up again from thence." Comp. Aug. de Civ. Dei. 1. i. c. xiii. 



328 CHRISTIAN BURIAL. 

danger of the cause for which he suffered ; — but also 
their belief of the Resurrection of the Body. 

The sam e regard to the dead animated the first Christian s 
in the next following ages ; — and while they reproved the 
ostentatious display of funeral pomp, after the manner 
of the Heathen ; ^ and discouraged the putting on of 
mourning-attire by those who " sorrow not as others 
which have no hope ;"2 — they were very careful to bury 
their dead, even at the hazard of their lives ; ^ and paid 
a degree of honour to the relics of the martyrs, which 
soon became excessive ; and was in time the fruitful 
parent of many superstitions. There was, however, in 
the thing itself, something commendable even in the 
eyes of their enemies ; and on this account the Chris- 
tians were recommended for imitation, by the crafty 
Apostate Julian, to the Heathen priesthood.^ Indeed, 
that such care of the dead is proper and becoming, does 
not admit of a question. Respecting the particular rites 
and ceremonies to be used on the occasion, there is room 
for much difference of opinion. Some Christian com- 
munities, avoiding the errors of Popery, have gone into 
the opposite extreme of "dumb funerals," "in the 
manner of which," as Hooker observes, " what one 
thing is there whereby the world may perceive we are 
Christian men ? " ^ 

1 See Bingham's Antiq. xxiii. iii. 9, 18, 22. 

2 1 Thess. iv. 13. See Bingham, xxiii. iii. 21, and Cyprian there 
quoted. See also Appendix A. 

3 See Bingham's Antiq. xxiii. iii. 1, who refers to the well known ac- 
count of the martyrs of Lyons, given by Eusebius, 1. v. c. 1. See Milner's 
History of the Church of Christ, Vol. i. p. 237. 

4 Taylor's Ancient Christianity, Vol. ii. p. 187, &c. 5 See Wheatly. 
6 Ecc. Pol. V. Ixxv. (4). In the same chapter he has these pertinent 

remarks. " The greatest thing of all other about this duty of Christian 
burial is an outward testification of the hope which we have touching the 
resurrection of the dead. For which purpose let any man of reasonable 
judgment examine, whether it be more convenient for a company of men, 
as it were in a dumb show to bring a corpse to the place of burial, there 
to leave it covered with earth, and so end, or else to have the exequies 
devoutly performed with solemn recital of such lectures, psalms, and 
prayers, as are purposely framed for the stirring up of men's minds unto 
a careful consideration of their estate both here and hereafter." 



BURIAL SERVICE. 829 

Our Church has wisely adopted a middle course ; and 
remembering that, in this matter, regard is to he had 
" to the comfort of the living, rather than any assist- 
ance" that can be afforded "to the dead;" ^ has rejected 
ail the superstitious appendages of Popish masses, and 
prayers for the departed ; and provided a simple, Scrip- 
tural service, which, if duly used, — along with such 
improvement of the solemn occasion, by public and pri- 
vate exhortations, as circumstances will admit of ; 2 — 
cannot fail, by God's blessing, to produce a beneficial 
effect. 

The Burial Service, like all the other offices of our 
Church, is constructed upon the supposition that all 
who continue her members, all who live and die in 
her communion, are truly, — what they are made sa- 
cramentally, in their Baptism, — " members of Christ." 
Having so often had occasion to guard this view against 
the abuse and objection to which it is so obviously 
exposed, we shall not at present pause to consider this 
difficulty.^ For real Christians alone, we confess, it 
was intended ; for such alone, in its strictest sense, it 
is appropriate. The First Rubric is evidently framed 
on this principle. 4 But still we hold, that in a lower, 
and admissible sense, the service may be used over 
the corpse of any member of the visible Church, of 
whose salvation we have ground to entertain a cha- 
ritable hope. 

It is still the custom in many country parishes, to 
accompany the dead, singing Psalms and Hymns, all 

1 " Omnia ista, curatio funeris, conditio sepulturse, pompa exsequia 
rum, magis sunt vivorum solatia, quam subsidia mortuorum." Aug. Civ. 
Dei. 1. i. cap. xii. 

2 See Hooker's remarks on " Funeral Sermons," Ecc. Pol. v. 75. (3). 

3 See p. 3. 
* « The office ensuing is not to be used for any that die unbaptized," 
whom the Church cannot recognize as Christians ; " or excommunicate,'* 
that is, openly excluded from her communion ; " or have laid violent 
hands upon themselves," by deliberate suicide. How far a verdict of 
insanity, given by a jury, will justify a clergyman in the use of the ser- 
vice, we venture not to determine. " Adhuc sub judice lis est." 



380 SENTENCES. 

the way to the Church, — a good old remnant of the 
piety of our forefathers, — refreshing to the drooping 
spirits of the mourners, and fitly representing the holy 
joy and thankfulness, with which the Church brings 
home the bodies of her children ; who have fallen in 
the " good fight," and received, through grace, the crown 
of victory. 

"At the entrance of the church-yard," the Minister, 
and his attendants, "meet the corpse, and going before 
it, either into the Church, or towards the grave," (in 
cases where it is judged inexpedient to take the body 
into the Church ;) the Minister repeats these solemn 
words : " I am the Resurrection and the life, &c." 2 
It is as if we heard our Saviour himself addressing 
the weeping mourners ; and reanimating their faith, 
as he did that of the sisters of Lazarus, lest they should 
be "swallowed up with overmuch sorrow." 3 "j am 
the Resurrection and the Life.'''' The author, preserver, 
and restorer of all natural life ; and the giver of life 
eternal. By faith I am made both of these to 3^ou. 
" He that belie veth in me, though he were dead," in 
the body, "yet shall he live," in the spirit, by union 
with " the quickening Spirit of the Second Adam ;" ^ 
and his body shall l)e raised from the grave when I 
shall call for it ; as a part of my own risen and glo- 
rified Body. Look not, then, at the formidable appear- 
ances of death ; — behold in me the embodied " Resur- 
rection," and substantial " Life !" By believing in me, 
they are yours ! Neither look now for miracles, but 
believe my word. " Thy brother shall rise again." ^ 
Surely to the true disciple, these words are full of com- 

'. Bingham's Antiq. xxiii. iii. 8. '* What mean our hymns/' says 
Chrysostom, " do we not glorify God, and give him thanks, that he hath 
crowned him that is departed ?" &c. Ilom. iv. in Heb. See 1 Thess. iv. 
14. Rev. iv. 4, 10. 

2 John xi. 25, 26. Instead of the words " shall nmer die," the old 
Versions had, " shall not die /or ever" a literal translation of the original 
Qv fJLT} airodavrj eis rov aicapa, ^ 2 Cor. ii. 7. 

4 i Cor. XT. 45. s John xi. 23. 



SENTENCES. 881 

fort ! With the Psalmist, he can testify — " This is my 
comfort in my affliction, for thy word hath quickened 
me!" 

The noble expression of the faith of the ancient 
Patriarch Job, is next rehearsed for our encouragement 
and example. " I knoio that my Redeemer liveth, &c." 2 
Surely we may re-echo the sublime sentiment, in the 
language of the Apostle of the Gentiles ; " We hnow 
that if our earthly house of this tabernacle were dis- 
solved, we have a building of God, a house not made 
with hands, eternal in the heavens." ^ Our kinsman- 
R,edeemer,4 is '^ He that liveth, and w^as dead ; and is 
alive for evermore ; and hath the keys of hell and 
of death." 5 '' Behold ! he cometh with clouds, and 
every eye shall see Him :" ^ — " them also which sleep in 
Jesus, will God bring with him." 7 

The third Sentence, taken partly from Job, and partly 
from St. Paul,s teaches us quiet resignation to the will 
of God ; and not only patience, but thankfulness, under 
this afflictive dispensation. " We brought nothing into 
this world, and it is certain we can carry nothing out." 
Our friends are not our own. He gave them to us, 
who now is taking one of them away. Let us bless 
Him for the use we had of his gift, though but for a 
season ; and for the better use to which He has now 
appropriated it, as "a vessel of honour."^ Let us rather 
rejoice, than mourn, at his exaltation to a higher state 

1 Psalm cxix. 50. 

2 Job xix. 25 — 27. The old Translation, used in the Prayer-Books of 
King Edward VI, and till the last Review ; was very emphatic. " I 
know that my Redeemer liveth, and that / shall rise out of the earth in 
the last day, and shall be covered again with my skin, and shall see God in 
my flesh : yea, and I myself shall behold him, not with other, but with 
these eyes. 3 2 Cor. v. 1. Comp. 2 Tim. i. 12. 

^M3 " The nearest of kin, to whom the redemption of alienated 
possessions, and the avenging of blood, belonged by the Jewish law." — 
Gibbs' Ges. Lex. 5 Kev. i. 18. 6 Rev. i. 7. ? 1 Thess. iv. 14. 

8 1 Tim. vi. 7. Job, i. 21. In the earlier editions, the latter part of 
this sentence was read as follows : " The Lord giveth, and the Lord 
taketh away. Even as it pleaseth the Lord, so cometh things to pass : 
blessed, &c." 9 2 Tim. ii. 21. 



332 PSALMS. 

of existence ; and think of the satisfaction with which 
the Lord welcomes home again one of those concerning 
whom he prayed, " Father, I will that they whom thou 
hast given me, be with me where I am, that they may 
behold my glory." i 

In the same spirit, the Church has generally used 
Psalmody as a part of her Burial Services.^ On this 
occasion, therefore, we read the xxxixth or xcth Psalm, 
or both of them. The former contains a remarkable 
example of self-control, in the person of the afflicted 
Psalmist ; ^ and teaches us how to bridle our passions, 
under such inward commotions, into a patient submis- 
sion to the will of God : — namely, by meditation on the 
shortness of life,^ and justice of God's awful judgments ;5 
and by prayer.^ 

The latter is ascribed to Moses, when, in the wilder- 
ness, he beheld the awful waste of human life by the 
judgments of the Almighty .7 It sets before us very 
strikingly the believer's confidence in God ;§ the eter- 
nity of whose existence is finely contrasted with the 
short span of human life ;^ — shews us how the results 
of his wrath are misery and death ; ^^ — and concludes 
with a prayer that we may learn to improve these con- 
siderations ; and take such a wise estimate of the value 
of our time, as to make a right use of every da^ : ^^ — 
so that we may live long in a little time : — and by the 
redemption 12 of a few years of vanity and sorrow, pre- 
pare the way, by Divine grace and mercy, for an eter- 
nity of blessedness.^^ 

The Psalms are followed by that sublime Lesson on 

1 John xvii. 24. 

2 Bingham's Antiq. xxii. iii. 11. In the First Prayer-Book of King 
Edward VI., instead of these Psalms, the cxvith, cxxxixth, and cxlvith 
were used. At the next Review, these were omitted, and the present 
Psalms were not inserted till the Restoration. 

3 Psalm xxxix. 1—3. * Verses 4 — 7. ^ Verses 9 — 11. 
6 Verses 12, 13. 7 Psalm xc. Title. 8 Verses 1, 2. 

9 Verses 2—6. lo Verses 7—11. 

11 Psalm xc. 12. " teach us" — seems to be an error of the press for 
" So teach," &c. 12 Eph. v. 16. 13 Verses 13—17. 



LESSON. 333 

the Resurrection, contained in the xvth chapter of the 
First Epistle to the Corinthians ; than which nothing 
more solemn, impressive, and suitable to the occasion, 
can possibly be conceived. The Apostle traces the Re- 
surrection of the Saints to that of Christ, as inseparably- 
connected with it ; 1 — answers objections against the 
general doctrine ; ^ — enlarges upon the glorious change 
which shall take place in the risen body ; ^ — then, warm- 
ing in his heavenly theme, challenges and triumphs over 
death and the grave ;^ — and concludes with an animated 
exhortation to steady perseverance in '' the work of the 
Lord."^ 

When the funeral procession is come to the grave, 
and while the coffin is preparing to be lowered into its 
bed of rest, the Minister recites, in a solemn manner, 
the following impressive words. 

" Man that is born of a woman," &c. The first sen- 
tence is a quotation from an old version of the Book of 
Job.^ It expresses, by a natural, and affecting, though 
common, emblem, the frailty of human life. 

How weighty are the words which follow ; so much 
so, that we almost mistake them for a quotation from 
the inspired Word of God ! — " In the midst of life we 
are in death." 7 We feel that, in this world, we have 
no resting-place ; and cast ourselves upon the mercy of 
an offended God, as our only refuge.^ 

With earnest pleadings we implore for ourselves, (not 
for the dead, who are beyond the reach of mercy ; ^) 
that we may be delivered from " the bitter pains of 
eternal death." ^^ 

Lastly, we throw open our hearts to God, who knows 
all our secret sins, and sorrows, and desires ; ^^ — and 
entreat him to spare us, most fervently imploring him 

1 1 Cor. XV. 20—23. 2 ibid. 35-49. 3 ibid. 50—53. 

4 Ibid. 54—57. 5 Ibid. 58. 

6 Job xiv. 1, 2. Comp. Psalm ciii. 15, 16. Isaiah xl. 5—8, &c. 

7 1 Sara. XX. 3. 8 Hosea xiii. 9. 9 Eccles. xi, 3. 

10 Isaiah xxxiii. 14. Rev. xxi. 8. 

11 Psalm xxxviii. 9. Acts i. 24. Heb. iv. 13. 



334 LANGUAGE OF CHARITY. 

not to " suffer us, at our last hour, for any pains of 
death," (or through the sufferings and terrors of the last 
conflict,) " to fall " away " from him ; " i — let go our 
confidence, and dishonour our Christian profession. 

The hody is now introduced to its narrow house, the 
^^ long home " 2 of the dead ; and the weeping mourners 
crowd around the grave, peering into its dark recess, to 
take a last leave of their departed Friend. How affect- 
ing and solemn is the crisis, when the Minister of God, 
standing calmly, (in his white- robed dignity, expressive 
of purity and peace,^) in the midst of the sable-clad 
mourners, utters those touching words : " Forasmuch 
as it hath pleased Almighty God, &c." The language 
used evidently belongs to the righteous ; — who were 
made in their Baptism, " members of Christ, children 
of God, and inheritors of the kingdom of heaven."^ 
Such only are, properly speaking, " dear brethren ; ^' ^ 
such only " God, of his great mercy, takes to himself," 
in the strict sense of the words. ^ But as all spiritual 
forms must be used with a charitable liberty of expres- 
sion ; — as even the word of God was penned in a similar 
manner ; "^ — we may not think harshly of our mother 
the Church, because she has spoken thus assuredly of 
all her children, though too many of them may be un- 
worthy of her hopes. Faith will teach us to improve 

1 Psalm Gxvi. 3. 1 Cor. x. 12, 13. See Horn, viii, " On falling from 
God." A danger always to be guarded against, but especially in times of 
persecution, when many fall away from the faith through fear of a violent 
death ; and in long and painful diseases, when unstable souls are tempted 
to have recourse to false hopes, and refuges of lies. See 2 Chron. xvi. 12. 
Job xiii. 4. See also Horn. ix. " Fear of Death." 2 Eccles. xii. 5. 

3 " The white surplice in the service of the Church is almost the only 
thing that remains of those ancient and becoming vestments, which God 
commanded to be made for glory and beauty. Clothing, emblematical of 
office, is of more consequence than is generally imagined. Were the great 
officers of the crown, and the great officers of justice, to clothe themselves 
like the common people when they appear in their public capacity, both 
their persons and their decisions would be soon held in little estimation." 
Dr. Adam Clarke. 4 Catechism. 5 phil. iv. 1. 

6 Isaiah Ivii. 1, 2. John xiv. 3. Some, however, take words in a lower 
sense, as in Eccles. xii. 7. ^ See p. 3. 



^^ SURE AND CERTAIN HOPE." 835 

the expressions here used, as shadowing forth the bles- 
sedness of the " death of the righteous ; " ^ and will rouse 
us to fresh exertions to " make our calling and election 
sure;^ — that there may be no painful uncertainty in our 
casC; but that our "latter end may be like his ;" — " an 
entrance being ministered unto us abundantly into the 
everlasting kingdom.'' 

While the Priest says, — " We commit his body to the 
ground ; earth to earth, ashes to ashes, dust to dust ; " ^ 
- — an attendant throws some earth down upon the 
body ; ^ whose hard clods rattling upon the hollow 
coffin-lid, startle the ear, and give a sensible testimony 
of the reality of death. 

When it is added, " In sure and certain hope of the 
resurrection to eternal life ; " ^ it is not necessary that 
we should understand this of the joyful resurrection of 
the deceased, (though in the case of a true Christian it 
may be so applied,) but rather of the general hope with 
which vf e contemplate death, being ourselves interested in 
" the resurrection of life." ^ Therefore we add, "through 
our Lord Jesus Christ ; who shall change our vile body, 
&c.," '<' which comprehends the bodies of Christians ge- 
nerally, as well as of this brother in particular, con- 
cerning whom we doubtless express a charitable ho]}e. 

Next follow those consolatory w^ords from the Vision 
of St. John. " I heard a voice from heaven, saying 
unto me, Write^ From henceforth blessed are the dead 
which die in the Lord," &c. ^ — a Divine testimony 

1 Numb, xxiii. 10. 2 2 Peter i. 10. s Gen. iii. 19 ; xviii. 27. 

* " Injecto ^ter pulvere," lior. Od. i. xxviii. 35. In the First Book of 
King Edward VI. the Rubric directs the Priest to cast earth upon the 
corpse, saying, — " I commend thy soul to God the Father Almighty, and 
thy body to the ground," &c. the first'part being added in the Second Book. 

5 This is further illustrated by the parallel form for " Burial of the 
dead at Sea." " We commit his body to the deep, to be turned into cor- 
ruption, looking for the resurrection of the body, (when the sea shall give 
up her dead) and the life of the world to come," &c. In the First Book 
of Edward VI, it was simply " hope of resurrection to eternal life," with- 
out the article. At the Savoy Conference the Bishops conceded that the 
^ords "sure and certain" might be omitted. 

6 John V. 29. 7 Phil. iii. 21. 8 Rev. xiv. 13. 



386 COMMUNION WITH DEPARTED SAINTS. 

against the doctrine of Purgatory, and a clear proof 
that we ought not to pray for the dead, who are 
'^ blessed " already. ^ 

This is succeeded by prayer for those who are 3"et in 
the midst of their '' labours," beginning with the Lesser 
Litany, and the Lord's Prayer, 

In the following prayer, we express our belief, that 
the spirits of those that die in the Lord, live with God 
in the present enjoyment of happiness ; 2 though not in 
so exalted a state of complete felicity, as they shall be 
raised to, after reunion with their glorified bodies.^ We, 
therefore, give God thanks, ".that it hath pleased him to 
deliver this our brother out of the miseries of this sihful 
world ;" being assured by an infallible authority, that if 
to him *Ho live was Christ, to die was gain."4 At the same 
time, looking forward to his perfect consummation in 
glory, we beseech God, of his gracious goodness, shortly 
to accomplish the number of his elect, and to hasten his 
kingdom." ^ Herein the Church militant expresses its 
communion with the Church triumphant; both are 
waiting for the coming of Christ. " The souls under 
the altar " are " crying, as well as ourselves, " How 
long 1 " — Yet " a little season " they are bidden to " rest, 
until their brethren are fulfilled." ^ But they are not 
asleep, in a senseless state ; without enjoyment in their 
nearer access to God and the Lamb, or without interest 
in the gathering in of God's elect children still upon 
earth ; — " without whom," they know that " they shall 
not be made " absolutely "perfect." '' 

The rest of the Blessed spirits "made perfect " 8 in 

1 See Appendix B. 
2 Luke XX. 38 ; xxiii. 43 ; also xvi. 22. 2 Cor. v. 8. 
3 John xiv. 3. 1 Cor. xv. 19, 20, 54—58. 1 Thess. iv. 17. 2 Tim. iv. 1, 8. 
1 Peter i. 4, 5, (fee. 4 Phil. i. 21, also 23, and 2 Cor. v. 4. 

5 Matt. vi. 10. Rev. xxii. 17, 20. 
6 Rev. vi. 9 — 11. " If they cry for vengeance on the persecuting world, 
shall we suppose they have no consideration of the state of the Church 
suffering the same things which they did themselves ? " — Dr. Owen " On 
the Person of Christ." 1679. pp. 350, 365. 7 Heb. xi. 40. 

8 Heb. xii. 23. Rev. vii. 14—17. 



LANGUAGE OF HOPE. 887 

holiness, is glorious ; but still more glorious shall he 
their " perfect consummation and bliss, both in body 
and soul, in God's eternal glory ! " i — This will not be 
complete till the Resurrection of the former ; and for 
this we unite our intercessions. If any accuse us of 
praying for the dead, we are not ashamed, in this sense, 
to plead guilty to the charge ; " assured, that in any 
other, they can find no accusation of this sort against 
our Reformed Church ; whose simple piety we love, and 
thankfully imitate. 

In the Collect, which follows, we are taught " not to 
be sorry as men without hope, for them that sleep in 
Jesus." ^ Christianity does not forbid, but moderate, 
our grief. "Jesus wept," ^ and so may we, at the loss 
of our friends. But let us not forget the end of these 
visitations, namely, to be prepared to follow those who 
are gone before to glory. We therefore, pray, that God 
would " raise us from the death of sin unto the life of 
righteousness : that, when we shall depart this life, we 
may rest in Jesus, as our hope is this our brother 
doth." 5 

Do we then declare, that all over whom these words 
are used, are resting with Christ 1 — God forbid ! — We 
express, indeed, a " hope ; " — but it may be a very faint 
one : — further than this we cannot go. The Church 
passes no sentence respecting the state of the departed. ^ 
On the contrary, she has clearly shewn her meaning to 
be that only those that " die in the Lord,''^ are "blessed," 
not all that die in her communion. Though we are to 
" speak and hope the best " "^ of every individual member 

1 Phil. iii. 20, 21. 1 John iii. 2. Rev. xxii. 1—5. 

2 From the Second Prayer-Book of Edward VI. to the last Review, 
this clause ran thus ; " that we tvith this our brother, and all other de- 
parted," &c. The Church having now cleared her words of any appear- 
ance oi^aHicular incercession for the departed, by omitting that clause, 
we are not careful to rebut the charge in any other view. 

3 1 Thess, iv. 13, 14. See App. C. * John xi. 35. Comp. Acts viii. 2. 

6 Eph.ii. 1—5. Heb. iv. 3, 9. Rev. xiv. 13. 

6 Rom. xiv. 4. Matt, vii, 1. 

7 Dean Comber. See 1 Cor. xiii. 5, 7. 

Z 



338 WARNING TO IMPENITENT. 

of her body, we dare not deceive any. This very prayer 
is expressly against such a delusion. When we desire 
that we may be " raised from the death of sin to the 
life of righteousness " here ; — does it not imply, that, 
without this, we cannot hope to be raised to the life of 
glory hereafter 1 " Without holiness no man shall see the 
Lord." ^ Therefore we further pray, that " at the ge- 
neral Resurrection in the last day we may be found 
acceptable in God's sight ; 2 and receive that blessing 
which his well beloved Son shall then pronounce to all 
that love and fear God, saying, Come, ye blessed chil- 
dren, &c/' 3 Here can be no mistake, without wilful 
blindness and obduracy. Heaven would be no heaven 
to those who do not " love and fear God." Let the un- 
believing and impenitent hear this, and tremble, and 
^^ flee from the wrath " ^ impending over them. Other- 
wise they must hear those awful words, penetrating the 
soul, like a flash of lightning from heaven, " Depart ye 
cursed, into everlasting fire, prepared for the Devil and 
his angels." 5 Sinner repent, and be saved ! Or to- 
morrow thy doom may be sealed by death ; and while 
friends are trying to hope the best concerning thee ; thou 
mayest be writhing in chains of torment, awaiting the 
judgment of the great day of account ; ^ — when thou 
shalt as certainly " go away into everlasting punish- 
ment," as "the righteous" shall enter into "life 
eternal." T 

The service closes with the Benediction,^ very pro- 
perly added at the last Review. May we go home, to 
live as we have prayed ! Not to plunge again into the 
world, and to become tenfold more earthly-minded than 
ever ; and after our hearts have been somewhat softened 
by the scenes of mortality we have witnessed, to freeze 
them up again with selfishness and sin till they become 

1 Heb. xii. 14. 2 2 Cor. v. 9, 10. 

3 Matt. XXV. 34. See 1 Cor. ii. 9. James i. 12. Psalm ciii. 11. 

* Matt. iii. 7. 5 Matt. xxv. 41. 6 2 Peter ii. 4. 

7 Matt. xxv. 46. 8 2 Cor. xiii. 14. 



CONCLUSION. 380 

harder than the nether millstone. ^ What infatuation 
is this ! — But, alas ! it is the awful case of multitudes. 
Be it our's, then, to watch, and pray, and prepare daily 
for our final account ; — remembering that the bell may 
soon toll for us ; — and the next funeral that passes 
slowly along the church-yard path may possibly be our 
own ! 

1 Job xli. 24, 



Z 2 



APPENDIX. 



(A.) 

On giving mourning at funerals there are some curious and 
instructive remarks in Becon's " Sick Man's Salve," Parker 
See. Ed. pp. 120—125. The subject is important and diffi- 
cult; and the evil, which is widely felt, must be met, if at all, 
by earnest and persevering appeals to the Christian public. 
How hard is it that a defenceless female, (or even one of the 
stronger sex, when depressed by domestic trial,) should be 
thrown, at such a time, upon the mercy of a tradesman, whose 
interest is enlisted on the side of expense, which a corrupt 
custom has sanctioned, under the pretence of shewing respect 
to the deceased. Even if he has the straight forward honesty, 
can he be expected to possess the strength of mind, and dis- 
regard of public opinion, required on such an occasion ? We 
do not object to the attendance of friends, at funerals, in de- 
cent mourning. Far otherwise. But we think that the expense 
of that mourning is very improperly placed, when it is made 
to press heavily upon the bereaved; thus increasing their diffi- 
culties, and augmenting their sorrow. But the whole system 
of mourning, and funerals, requires revision, and stringent 
reform. The gaudy and frivolous apparatus of plumes, scarfs, 
hat-bands ; the trains of hired attendants, and all the pompous 
paraphernalia of mock sorrow, are truly sickening to a reflec- 
tive Christian mind. The wonder is that they have been so 
long borne with in comparative silence. 



APPENDIX. 341 



(B.) 



In the first edition of the Burial Service, there were several 
prayers for the dead, though without any reference to the pre- 
sent state of their souls. The following was the original order 
of the service, from this point. 

*' Let us pray. 
" We commend into thy hands of mercy, most merciful 
Father, the soul of this our brother dejiarted, N. And his 
body we commit to the earth, beseeching thine infinite good- 
ness, to give us grace to live in thy fear and love, and to die 
in thy favour : that when the judgment shall come, which thou 
hast committed to thy well-beloved Son, both this our brother, 
and we, may be found acceptable in thy sight, and receive that 
blessing, &c." (as in the concluding Collect)^—" Grant this, 
merciful Father, for the honour of Jesu Christ, our only 
Saviour, Mediator, and Advocate. Amen." 

This prayer shall also be added. 
" Almighty God, we give thee hearty thanks for this thy 
servant, whom thou hast delivered from the miseries of this 
wretched world, from the body of death and all temptation ; 
and, as we trust, hast brought his soul, which he committed 
into thy holy hands, into sure consolation and rest. Grant, 
we beseech thee, that at the day of judgment his soul, and all 
the souls of thy elect, departed out of this life, may with us, 
and we with them, fully receive thy promises, and be made 
perfect altogether; through the glorious resurrection of thy 
Son Jesus Christ our Lord." 

These Psalms with other suffrages following, are to be said in the 
Church, either before or after the burial of the corpse. 

Psalm cxvi. cxxxix. cxlvi. 

Then shall follow this lesson, taken out of 
1 Cor. XV. (20 to end.) 



342 APPENDIX. 

The lesson ended, then shall the Priest saj. 
Lord, have mercy upon us. 
Christ have mercy upon us. 
&c. &c. 

% Our Father, &c. 

And lead us not into temptation. 

Ans. But deUver us from evil. Amen. 

Priest. Enter not (O Lord) into judgment with thy servant. 

Answer. For in thy sight no living creature shall be justified. 

Priest. From the gates of hell, 

Answei\ Deliver their souls, O Lord. 

Priest. I believe to see the goodness of the Lord. 

Answer, In the land of the living. 

Priest. O Lord, graciously hear my prayer. 

Answer. And let my cry come unto thee. 

Let us pray, 
O Lord, with whom do live the spirits of them that be dead, 
and in whom the souls of them that be elected, after they be 
delivered from the burden of the flesh, be in joy and felicity : 
Grant unto this thy servant, that the sins which he committed 
in this world be not iinputed unto him, but that he, escaping 
the gates of hell, and pains of eternal darkness, may ever dwell 
in the region of light, with Abraham, Isaac, and Jacob, in the 
place where is no weeping, sorrow, nor heaviness ; and when that 
dreadful day of the general resu7Tectio7i shall come, make him 
to rise with the just and righteous, and receive this body again 
to glory, then made pure and incorruptible : set him on the right 
hand of thy Son Jesus Christ, among thy holy and elect, that 
then he may hear with them these most sweet and comfortable 
words : — Come to me, ye blessed of my Father, possess the 
kingdom which hath been prepared for you from the beginning 
of the world. Grant this, we beseech thee, O merciful Father, 
through Jesus Christ our Mediator and Redeemer. Amen.'* 



APPENDIX. 348 



(C.) 



The Collect originally belonged to the order for " the cele- 
bration of the Holy Communion when there is a burial, &c.'' 
which appeared in the first Prayer Book of Edward VI. as 
follows : — 

" Psalm xlii. 

Collect. 
*' O merciful God, the father, &c." (as in the present Col- 
lect,} ** and at the general resurrection in the last day both we 
and this our brother departed, receiving again our bodies, and 
rising again in thy most gracious favour, may with all thine 
elect Saints obtain eternal joy. Grant this, O Lord God, by the 
means of our Advocate Jesus Christ ; which with thee and the 
Holy Ghost, liveth and reigneth one God for ever. Amen." 

The Epistle. 1 Thess. iv. (v. 13 to end.) 
If The Gospel. John vi. (v. 37 to 40.) 

This custom, of receiving the Eucharist at a burial, though 
very ancient, and innocent, and capable of being improved to 
the spiritual refreshment and consolation of the mourners, 
was yet, we think, wisely done away, considering the false doc- 
trines which Popery had engrafted upon it, and how exceed- 
ingly liable it was to superstitious abuse. See Bingham's 
Antiq. xxiii. iii. 12. 



CHAPTER XIV. 

CHURCHING. — COMMINATION. — PRAYERS AT SEA.~ 
STATE SERVICES. 



CHURCHING. 

" The Thanksgiving of women after Child-birth" seems 
to have some relationship to the Levitical purification :^ 
not, indeedj as conveying any idea of previous unholi- 
ness y2 but merely a reference to the primeval curse, and 
an acknowledgment of the remedial blessing. 

The fall of our first parents brought pain and death 
into the world, and made the means of its replenish- 
ment, the source of sorrow to the mothers of our race.^ 
The manner in which the pains of female travail are 
frequently alluded to in Scripture, implies their peculiar 
severity ;4 although, by virtue of a special promise 
made to that efffectj^ they are not so commonly attended 
with dangerous and fatal results as other less critical 
afiiictions. But surely no right-minded person can 
dispute the propriety of a special acknowledgment, on 
the occasion of such a special mercy ; when so great 
sorrow has been turned into such exuberant joy.^ 

This service is commonly called '^ Churching j'^"* not 
that the woman was previously excluded from the 
Church by ceremonial impurity, but because the 

1 Lev. xii. 6, 7. Comp, Luke ii. 22 — 2L The old title of this service 
m the First Prayer Book, was " The order of the Purification of Women." 

2 See Hooker's Ecc. Pol. v. 74. (2). also Gregory the Great's answers to 
Austin the monk. Bede's Ecc. Hist. 1. i. c. 27. s Gen. iii. 16. 

4 Psalm xlviii. 6. Isaiah xiii. 8 ; xxi, 3. Hosea xiii. 13. 
5 1 Tim. ii. 15. Some, however, take it in another sense. See p. 347. (5.) 
6 John xvi. 21. 



SERVICE OF THANKSGIVING. 345 

Church is the proper place in which to return public 
thanks to God for so signal a deliverance.^ 

It opens with a suitable address, reminding the 
woman of the goodness of Almighty God in " preserv- 
ing her from the great danger of child-birth/' and calling 
upon her to join, with heart and voice, in repeating an 
appropriate Psalm of thanksgiving. 2 

The cxvith Psalm is very proper for this occasion ;3 
as expressing the Psalmist's gratitude for deliverance 
from the deepest distress,^ and recording his vows of 
thankfulness, and resolutions of serving God the re- 
mainder of his days ; 5 as well as of rendering public 
acknowledgment for his past mercies. <5 

The cxxviith Psalm, which may be used instead of 
the former, has reference to the lively gratitude, which 
the birth of a child, if living, must excite in a mother's 
breast. It reminds us that ^' children are a gift of the 
Lord," 7 to be received as from his hand, without dis- 
trust. Those who thus " honour God, he will honour ."§ 
He will provide for the wants of their families, bless 
their believing endeavours to ^^ train them up"^ in his 
fear ; and make them a support and ornament to their 
declining years. ^^ 

In this point of view, as encouraging faith, and 
animating prayer, this Psalm will be seen to be a sea- 

1 Psalm xxii. 22, 25. Comp. Heb. ii. 12. Psalm xxxv. 18 ; xl. 9, 10 . 
cxvi. 14. This shows the glaring impropriety of diirrivate clmrcliing ! 

2 In the First Prayer Book, the Rubric prefixed directed the woman to 
" kneel down in some convenient place, nigh unto the quire door ; and 
the priest standing by her shall say these words, or such like, as the case 
shall reqvAre :" which latter clause seems to have been inserted with 
reference to these words in the following address ; " Forasmuch as it 
hath pleased, &c. to give you safe deliverance, and your child ha'ptism." 

3 In the First Prayer Book, Psalm cxxi. was appointed, which con- 
tinued the only one to be used, on this occasion, till the last Review. 

4 Psalm cxvi. 1 — 8. The Prayer-Book version is used with the excep- 
tion of verse 4, where the Bible version is substituted as more appropriate. 

5 Verses 9, 12—14 
6 Verses 13, 14, 19. Verses 15—18, are omitted, as unsuitable. 
7 Psalm cxxvii. 3. Comp. Gen. xxxiii. 5. si Sam. ii. 30. 

'J Prov. xxii. 6. Eph. vi. 4. lo Psalm cxxvii. 4, 5. Prov. xxxi. 28. 



346 THE OFFERINGS. 

sonable portion for the poor, as well as the rich, on this 
interesting occasion. And, surel}", none can be more 
interesting and important to man, than the birth of 
an heir of immortality, a treasure, if rightly improved, 
that will be a blessing both in this world and the 
next ! 

The Psalm is followed by Prayer. First the Lesser 
Litany y^ then the Lord's Prayer, and the Responses 
before reviewed ;2 lastly a Thanksgiving Prayer, re- 
turning thanks for God's mercy, and imploring his 
grace, to enable his servant to " walk according to his 
will in this life," that she may be a *^ partaker of ever- 
lasting glory in the life to come."^ 

The concluding Rubric requires the woman to bring 
" the accustomed offerings," as a substantial proof of 
her thankfulness to God, and good- will to his Minis- 
ters : the amount of which should be in some proportion 
to the means of the offerer.^ At the same time she is 
reminded that " it is convenient that she receive the 
holy Communion " at the first opportunity. 

The Church has thus marked her sense of the deep 
importance of this opportunity of renewing the reli- 
gious vows of her believing daughters, the sinful 
neglect of which must entail an awful load of guilt 
on the careless offenders. How many, on the other 
hand, have had cause to bless God for the sorrows and 
seclusion of their confinement, when He has called them 
aside from the throng of daily care, to speak to them 

1 See p. 52. (5). 

2 See p. 299. (6). One of the Responses — " Who putteth her trust in 
thee ;" clearly implies the piety of the worshipper, in consistency with the 
spiritual character of all the services of the Church. 3 Psa. Ixxiii. 24. 

4 See Lev. xii. 6, 8. The First Prayer-Book required also the " Chrisom" 
to be brought : for an account of which, see p. 253. Bucer, in his 
censure on this place, suggested that all the offerings should be given 
to the poor / and adds — " It is fitting that no ground should be given to 
the people of contracting their liberality, from any appearance of covet- 
ousness in the ministers, and of mercenary administration of sacred 
things." A suggestion, which, if carried out, would tend much to the 
edification of the Church of Christ. See Scrip. Ang. p. 490. 



COMMINATTOX. 347 

personally on the concerns of their souls ! How has 
He thus brought their past " sins to remembrance,"^ 
humbled them under a sense of their original transgres- 
sion, and daily offences ; and thus led them to that Sa- 
viour who was " born of a woman."2 Thus " sorrow 
has been turned into joy,"^ and the curse of Eve has 
become to them a blessing.^ Thus they " shall be saved 
through child-bearing, if they continue in faith and 
charity, and holiness with sobriety. "^ 



COMMINATION. 

We have already alluded to the rigorous discipline 
of the ancient Church, in our remarks on Ash- Wednes- 
day,^ when " such persons as stood convicted of noto- 
rious sin, were put to open penance, and punished in 
this world, that their souls might be saved in the day 
of the Lord ; and that others, admonished by their ex- 
ample, might be the more afraid to offend.''^ 

To supply the want of Discipline, and " until it be 
restored, which is much to be wished," (though scarcely 
to be hoped for at present, at least, in any pure and 
Scriptural form ;8) the Church of England has provided 
this Service, entitled " A Commination {threatening) or 
denouncing of God's anger and judgments against sin- 

1 1 Kings xvii. 18. 2 John xvi. 20. 

3 Gal. iv. 4. yevofiepoi/f " made," aliter y^vvco/jLevoVy '' bom." 

* Gen. iii. 16. 
5 1 Tim, ii. 15, Sia rrjs t^kvojoviols, " through tJie child-bearing" 
of the promised " seed ; " (Gen. iii. 15.) as some understand the passage. 
See Scott and Doddridge. 6 gee p. 138. 

7 Address to the Congregation. See 1 Cor. v. 4 — 7, 11, 13. 1 Tim. v. 
20. Also Deut, xvii. 8 — 13. Appendix A. 

8 The restoration of Popish penances and absolutions is much more 
easy and probable, than many persons imagine, even in these days of 
laxity and libertinism. But the danger to be apprehended from this 
quarter, ought not to make enlightened Christians indifferent about 
scriptural discipline ; the want of which lays our beloved Church open 
to the attacks of Popish, as well as of schismatical assailants ; and, 
what is of still greater moment, renders her essentially weak and defec- 
tive in her own constitution. 



348 CURSES. — AMEN. 

ners ; with certain Prayers to be used on the first day 
of Lent, and at other times, as the Ordinary shall ap- 
point."^ She here recites "the general sentences of 
God's cursing against impenitent sinners, gathered out 
of the 27th chapter of Deuteronomy, and other places of 
Scripture ;" requiring tliat the people '' should answer 
to every sentence. Amen :2 to the intent that being ad- 
monished of the great indignation of God against sin- 
ners, they may the rather be moved to earnest and true 
repentance ; and may walk more warily in these dan- 
gerous days, fleeing from such vices, for which they 
affirm with their own mouths the curse of God to be 
due." 

This service, however, has been much objected to, as 
if it were unscriptural and uncharitable thus to im- 
precate curses upon ourselves and our neighbours. But 
to this it may be replied, that since God himself com- 
manded this mode of answering, it cannot be wrong 
in itself ; and although some circumstances in reciting 
these curses were peculiar to the Jews, and so no longer 
binding upon Christians ; yet the moral design of this 
ceremony is still of weight, as tending to the honour of 
God's law, and the advancement of true piety among 
mankind. Besides, " the saying ' Amen^'' does not here 
signify wishing, but affirming and declaring the truth 
of what God has revealed ; and thus ' Amen^ is often, 
in the Gospel, translated ' verily /' ^ and Jesus, who is 
' the Truth^ is hence called Hhe Amen,'^ so that Amen 
is no more than a declaration that " he whom God 
blesseth is blessed, and he whom God curseth is 
cursed ;"5 and these curses are like our Saviour's 



1 See Appendix B. 

2 Deut. xxvii. 11—26. Comp. Deut. xi, 26—29. Josh. viii. 23. Neh. 
X. 29. 3 G.[i'(]v. Matt. V. 18. John iii. 3. ., 

* Rev. iii. 14. John xiv. 6, Comp. Isaiah Ixy. 16. "J^^ '^T\ ^')^. 
" the God of tnith." See also 2 Cor. i. 20. 

5 Numb. xxii. 6. What was blasphemously applied to a false prophet, 
is truly the attribute and property of Jehovah. See Neh. v. 13. 



CURSE NOT REMOVED FROM THE IMPENITENT. 849 

"woes"^ in the Gospel, not procurers of evil, but 
compassionate predictions of it, in order to prevent 
it/ 2 

But it may, perhaps, be further objected, that how- 
ever proper these imprecations might be under the old 
dispensation, they are inconsistent with the spirit of the 
Gospel, in which we are no longer under the curse ; for 
" Christ has redeemed us from the curse of the law, 
being made a curse for us."^ — In answer to this, we 
freely admit, that the curse is removed from all true 
Christians ; and this also is clearly declared by the 
Church, in this very service. It is, indeed, the sum and 
substance of the Gospel, that "there is no condemnation 
to them that are in Christ Jesus, who walk not after 
the flesh, but after the Spirit ;" ^ for " Christ is the end 
of the law for righteousness (or justification) to every 
one that believeth." ^ Still, however, "the Law is our 
schoolmaster to bring us unto Christ, that we may be 
justified by faith ;" ^ and its curses rest upon all impe- 
nitent sinners, who continue the objects of God's wrath 
until they repent, and " flee for refuge to this hope set 
before them " ^ in the Gospel : and " to convince them 
of this, and persuade them to own it," is what the 
Church mainly designs by this solemn service, as being 
indeed the greatest " blessing she can procure for 
them." 8 Thus she endeavours to make them sorry for 
sin, that they may rejoice in the salvation of Christ ; 

1 Matt. xi. 20, 21 ; xxiii, 13, 14, &c. 
2 Nelson's Fasts — " Ash "Wednesday." 3 Gal. iii. 13. * Rom. viii. 1 . 

5 Rom. X. 4. T6A.0S — "end" — seems here to designate the scope, or 
final cav^e of the law, viz. the justification of all believers. See Scott. 
6 Gal. iii. 24. 7 Heb, vi. 13. 

8 " Works and the keeping of the law must be so straitly required in 
the world, as if there were no promise or grace : and that because of the 
stubborn, proud, and hard-hearted, before whose eyes nothing must be 
set but the law, that they may be terrified and humbled.'' — (Luther on 
Galat, Arg.) And again, in his Preface, he writes thus : "Afflicted 
and broken spirits must be comforted by Christ ; but hard-hearted 
Pharisees, unto whom the grace of God is preached in vain, must be 
terrified by the law." 



850 THE CURSES. 

pressing them to true and deep repentance from the 
consideration of God's wrath against all impenitent sin- 
ners ; and encouraging them, when awakened to a sense 
of their danger, with assurances of " God's readiness to 
receive all true penitents ;" promising them that he will 
bestow upon them " pardon and peace in this life, and 
eternal happiness in the next." ^ 

Such is a brief outline of the Commination Service ; 
let us now consider it more closely, and in detail. 

The sins enumerated, in this black catalogue of curses, 
are all such as are proscribed and condemned by the 
word of God. Idolatr}^,^ gross disrespect to parents, ^ 
injustice to neighbours,^ cruelty to the blind,^ oppression 
of the helpless,^ injuring another secretly,*^ adultery,^ 
bribery (in a case of life and death), ^ trusting in man 
so as to depart from God,^^ and, lastly, (the New Testa- 
ment adding its sanction to the Old) a long list of 
anathemas pronounced against those who abuse and 

1 Nelson — Ash-Wednesday. While the author has freely used some 
of the practical remarks of this popular writer, he desires to enter his 
earnest and solemn protest, (once for all,) against his low, unscriptural, 
and dangerous views of repentance, (as " the great conditmi upon which 
our salvation depends,") quite unconnected with any just development 
of the necessity of faith in the Lord Jesus Christ, and the quickening 
influence of the Holy Spirit. 

2 Deut. xxvii. 15. The whole of this verse was given in the Prayer- 
Books of King Edward VI. Mr. Scott observes on this text, " The 
curses here denounced were specially intended in every case, as a restraint 
from secret wickedness. Several of the crimes specified, iiirroved against 
any one, exposed him to capital punishment. But in many cases the 
criminal might elude detection, and punishment by the magistrate : yet 
let him not hope to escape with impunity ; for the dreadful curse of God 
would rest upon him, and vengeance would certainly overtake him, if he 
continued impenitent." The whole note deserves perusal. In answer 
to the objection before stated, the writer adds : " Under every dispensa- 
tion, they who live in the practice of gross wickedness are accursed, and 
should be reminded of it ." 

3 Verse 16, the word H Vp^ translated " he that curseth" — should 

rather be rendered— as in our Bible version : " he that setteth light by," or 
"despises." The word vvp^ is used for " curseth." (Exod. xxi. 17.) 

4 Verse 17. 5 Verse 18. 6 Verse 19. 7 Verse 24. 
8 Lev. XX. 10. 9 Deut. xxvii. 25. lo Jer. xvii. 5. 



EXHORTATION. 851 

neglect the Gospel — "the unmerciful; ^ fornicators, 
adulterers, covetous, slanderers, drunkards, and ex- 
tortioners.2 

The people having answered "Amen" to each of 
these curses, to express their assent to them ; as de- 
claring that the guilty will be accursed, and deservedly 
so ; and that theyexpect themselves to be so, if they com- 
mit those crimes, against which they have thus openly 
protested : — the Minister proceeds to apply the subject 
in an earnest exhortation, taken wholly from the word 
of God ; and so pointed and set home on the conscience, 
that it is calculated by Divine grace, to make a deep 
impression on the hearers. 

He reminds us that "«?^," without exception, are 
" accursed, who err from God's commandments," ^ so 
that all have need of repentance, and none have any 
room to boast over others. All, therefore, are urged to 
" return to God, with all contrition and meekness of 
heart ; bewailing their sinful life, confessing their 
offences, and seeking to bring forth fruits meet for re- 
pentance." ^ He shews that the danger is impending,^ 
the wrath of God dreadful,^ and irresistible.''' He is, 
even now, preparing to come and judge the world ; 8 and 
"who can abide his coming ?" ^ What strength of 
heart can endure, what excellence of human virtue can 
bear the sifting, the fiery trial 1 lo His coming will be 
as sudden, as it will be over whelming, n Sinners, who 
long trifled with his grace, shall then find it too late to 
cry for mercy.^^ With unutterable anguish and despair, 
they shall hear that " terrible voice of most just judg- 

1 Matt. XXV. 41—43. 2 i Cor. vi. 9, 10. 8 Psalm cxix. 21. 

4 Mattiii. 8. Kapirov a^iov r7}S fx^ravoias^ translated "worthy fruits 
of penance ;" but, in the margin of our Bibles, " fruit sa?isv;gra6Zeio amend, 
merit of life." The word "penance" is here used for "repentance;" 
where it occurred before, in the opening address, it has a different sense^ 
See Appendix A. 5 Matt. iii. 10. 6 Heb. x. 31. 

7 Psalm xi. 6. « Isaiah xxvi. 21. 9 Mai. iii. 2. 

10 Matt. iii. 12. Comp. Psalm i. 4, 5. Mai. iv. 1. n 1 Thess. v. 2, 3. 

12 Prov. xxix. 1. Rom. ii. 5, 6. Prov. i. 28—30. Matt. xxv. 10—12, 



3$2 EXHORTATION. 

ment — Go, ye cursed, into the fire everlasting, which is 
prepared for the devil and his angels.'^ 

Now, therefore, "while the day of salvation lasteth,"^ 
we are exhorted to " take heed," and " believe in the 
light, and walk as children of the light, that we be not 
cast into utter darkness." ^ To this we are encouraged 
by promises of forgiveness, the largest and most com- 
plete ; and invitations to repentance the most tender 
and persuasive imaginable.^ 

To win the doubtful, distrusting heart of the humbled 
sinner to faith and hope, the Gospel is displayed before 
him, in all its fulness and freeness. How bright the 
lustre of those precious promises to the self-condemned 
criminal, groaning under the burden of his guilt ; — 
^^ Although we have sinned, yet have we an advocate 
with the Father, Jesus Christ the righteous, &c." 5 " He 
was wounded for our offences, &c." 6 Upon this broad 
ground of encouragement, he is persuaded to return to 
God, " assured that he is ready to receive us, and most 
willing to pardon us," ^ if only we are willing to accept 
his terms, to " submit ourselves to Him, and from hence- 
forth w^alk in his ways ; if we will take his easy yoke, 
and light burden upon us, to follow him in lowliness, 
patience, and charity, and be ordered by the governance 
of his Holy Spirit ; seeking always his glory, and 
serving him duly in our vocation with thanksgiving." ^ 
Thus shall we be " delivered from the curse of the law," ^ 
and of them " that shall be set on the left hand ;" — we 
shall be placed at the Saviour's right hand in the day of 
judgment, and he will call us up " to take possession of 
his glorious kingdom." ^^ 

1 Matt. XXV. 41. 2 2 Cor. vi- 2. 

3 John ix. 4, 5; xii. 35, 36, Matt. xxv. 30. 
^ Rom. ii. 4. Isaiah Iv. 7 ; i. 18. Ezek. xviii. 30—32. 
5 1 John ii. 1, 2. 6 Isaiah liii. 5. 

7 Hos. vi. 1 ; xiv. 1 2, 4. John vi- 37. 
8 Psalm Ixxxv. 8. 2 Chron. xxx. 8. Rom vi. 13. Deut. x. 12. 
Matt. xi. 28—30, Heb. xii. 1, 2. Col. iii. 14. Rom. viii. 14. Eph. iv. 
1, 2. Col. ii 6. 7. 9 Gal. iii. 13. 

JO Matt. xxv. 33, 34, 41. 



CONFESSION. — PRAYER. 853 

After such a call to humiliation before God, how suit- 
ably are we invited to join in repeating, on our knees, 
that incomparable manual of penitential devotion, the 
51st Psalm. It is a truly Divine and Evangelical com- 
position, combining the deepest humiliation for sin,i 
with the most confidential freedom of supplication ; not 
only for pardon, and purification from guilt,- — but also 
for holiness,^ usefulness,^ and assured acceptance in the 
service of a reconciled God. 5 

Next follow the Lesser Litany ^^ the Lord's Prayer^ and 
the Responses,"^ before considered ; excepting the third 
pair, which are proper for this occasion. " Help us, 
God our Saviour, &c." 8 

After this fervent pleading with God, we are prepared 
to join in the minister's prayer for Absolution, which is 
a truly Protestant formulary, a gem of spiritual truth, 
well set in the close of this Evangelical service. We 
have confessed our sins to God, not to the Priest ; we 
ask absolution from the Lord, not from his fallible 
minister. " Lord, we beseech thee, mercifully hear 
our prayers, and spare all those who confess their sins 
unto thee. &c." ^ It throws much light upon the 
Church's view of the true nature of Penance, Confes- 
sion, and Absolution. 

This is followed by another Prayer for Pardon — " 0, 
most mighty God, and merciful Father, who hast com- 
passion upon all men, &c."io We remind him of his 
gracious promises, that he " willeth not the death of a 
sinner;"^* that it is "his property always to have 
mercy," ^^ — and that he only can " forgive sins." ^^ We 
plead with him, therefore, to " forgive us," and to " re- 
ceive and comfort us, w^ho are grieved and wearied with 



1 Psalm li. 3—5. 2 Verses 1, 2, 7—9, 14. s Verses 6, 10, 1?. 

4 Verses 13—16. 5 Verses 8, 11, 12, 17—19, 

6 See page 52, (5). 7 See page 299, (6). s Psalmlxxix. 9. 

9 Psalm. XXV. 11. Rom. v. 1. ^ Psalm cxlv. 8, 9. Matt, v, 45. 

11 Ez. xxxiii. 11. 1 Tim. ii. 3, 4. 2 Peter iii. 9. 
12 Exod. xxxiv. 6, 7. Psalm cxxxvi. 1. 13 Mark ii. 7, 

2 A 



3.54 NEaXECT OF THIS SERVIGH./ ..d'K 

the burden of our sins ;" ^ and with the most humble 
importunity, we implore him to " spare us," 2 and '• so 
make haste to help us in this world, that we Imay.ifel'er 
live with him in the world to come."^ ^=^ L^f;J 

And now, emboldened by trial, and warmed by fer-^ 
vent wrestling at the throne of grace, the people unitfe^ 
their voices with the Minister's, while they repeat tha^^ 
earnest Prayer for Restoration and Acceptance : "Turb. 
thou us, good Lord, and so shall we be turned.^ Be 
favourable, Lord, be favourable to thy people, &c." ^ 
We plead God's mercies, his long-suffering, and indul- 
gence ; and intreat him, by the honour of his name, and 
his own glory, to " spare his people," and preserve his 
inheritance from reproach and confusion. 

This deeph^ spiritual prayer concludes thus :^" Hear 
us, Lord, for thy mercy is great ; and after the mnl- 
titude of thy mercies look upon us ; through the merits 
and mediation of thy blessed Son, Jesus Christ our 
Lord."V 

The service is terminated by the Minister pronounc- 
ing the solemn benediction, uttered by the sons of 
Aaron; — "The Lord bless us, and keep us ; the Lord 
lift up the light of his countenance upon us, and give 
us peace now and for evermore." ^ 

We cannot help wishing that this truly scriptural 
office were (according to the design of our great and 
enlightened Reformers,^) more fully appreciated, and 
more frequently used. Next to the revival of a sound 
ecclesiastical discipline, — nothing, we believe, would 
more tend to deepen spiritual piety amongst us, and 
restore to a healthy tone and vigour the sickly branches, 
that now hang so loosely on our Church, by the ties of 
a feeble and almost nominal Christianity. 



1 Psalm xxxviii, 4. Matt. xi. 28. 2 Joel ii. 17. 

s Psalm xxii. 19; xxxix. 13. Heb. iv. 16. Rom. v. 20, 21. 

* Lam. T. 21. Jer. xsxi. 18. 5 Job xxxiii. 26. Joel ii. 12, 13. 

*5 Psalm Ixxxvi. 15. Ez. ix. 13. Hab. iii. 2. Joel ii. 17. 
7 Psalm ii. 1 ; Ixix. 13. « Nmnb. >i. 24, 26. » See Appendix :B. 



PRAYERS AT SEA.—STATE PRAYERS. 355 

A6iiiu£i JBom vii} :o io iiabiuj oiU 

.^^^* l>n,B s \ptT BRAYERS AT SEA. ^y. .virnrMfoffmr 

The "Forms of Prayer to be used at Sea," were 
added at the last Review, and consist of daily prayers 
for her Majesty's Navy, and occasional prayers and 
thanksgivings ; to be used in storms, and before en- 
gagements, and after deliverance from these dangers : 
along with short prayers for single persons, and a Can- 
fession and Absolution (taken from the Communion 
Service,) to be used in time of " imminent danger." 

When we consider the constant perils to which 
sailors are exposed, and the many peculiar temptations 
which surround them ; as well as their peculiar need of 
recognizing the Almighty power of God, on which their 
safety so manifestly depends : we cannot but feel 
thankful that such care has been taken for them by 
their mother Church ; nor omit to pray for them, that 
they may be duly mindful of their own salvation ; an 
attention to which, (in fair weather, as well as in the 
storm,) alone can prove them to be her true children, 
and ensure them a safe entrance into the harbour of 
eternal peace.^v »^ i^iii. 

'state prayers. 

LB'fThese are " forms of Prayer with Thanksgiving" for 
the Fifth of Novemher^ in commemoration of the Gun- 
powder Plot (1605,) and the security of our civil and 
religious liberties by the arrival of William, Prince of 
Orange, in 1689 ; for the Tiuenty-ninth of May, in re- 
membrance of the Restoration of the Church and Go- 
I ^vemment in 1660 : and for the Twentieth of June, the 

1 Most heartily does the author join in the pious prayer of the Key. H, 

Stehbing, in his note on these forms — that " the Lord may inspire " sea. 

men " with an anxious desire to secure his favour, to obtain the pardon 

' of their sins, to know and love their Saviour, and be filled with his grace.'' 

It is, indeed, a subject of devout thankfulness to God, that the number 

i of praying and virtuous sailors, has so much increased of late years ; as it 

must add so considerably to the safety of our country, the honour of 

' €Jiristianity, and the furtherance of the Gospel in foreign lan<is. 

2 A 2 



S56 STATE PRAYERS. 

day on which our present gracious Sovereign began to 
reign. To these is added "a Form of Prayer with 
Fasting," for the Thirtieth of January, the Day of the 
Martyrdom of King Charles the First, 1648. 

The first of these services is interesting and im- 
portant, on account of its close connection with Pro- 
testantism, and its restless antagonist Popery ; which, 
though " crazy and stiff in its joints,"^ perhaps, in one 
point of view, is yet dangerous and deadly as ever in 
another. As long as the motto of Rome continues to 
he ^' unchangeahle^'' '^ semper eadem,^ our vigilance 
must not flag, nor our protest against her enormities be 
relaxed ; on the contrary, our motto must still be " no 
peace with Rome.^^'^ 

The service for the Queen's Accession, is also full of 
interest to the loyal Churchman ; who will gladly em- 
brace the opportunity of pouring out his heart in prayer 
for his Sovereign, whom God has set over us ; and in 
thankfulness to God for the inestimable privileges which 
we enjoy under her equitable and mild government. 

With respect to the two other Services, we are not 
disposed to say much. Not being composed by our 
Reformers, nor sanctioned by the same authority as the 
earlier part of the Prayer Book,s we do not consider 
them binding upon the enlightened Churchman, who 
will see in them many painful marks of human in- 
firmity, the impressions of a dark and cloudy age, 
which have thrown them into general neglect and 
disuse, from which we have no wish to bring them out 
to the light, unless it were for the purpose of expunging 
them altogether from our otherwise excellent Liturgy."^ 

1 Bunyan's Pilgrim's Progress. Part i. 
2 Abp. Tillotson has well observed — " If it seem good to us to put our 
necks once more under that yoke which our fathers were not able to 
bear ; if it be really a preferment to a prince to hold the Pope's stirrup, 
and a privilege to be disposed of by him at his pleasure ; if to pray with- 
out understanding ; to obey without reason ; and to believe against sense ; 
if ignorance and implicit faith, and an inquisition, be in good earnest, 
such chamiing and delightful things ; then welcome poperj^" — Works, 
Vol. iii. p. 390. 3 See Appendix C. * gee Wheatly, p. 552 



'of am'} 



APPENDIX. 



(A.) 

" The discipline of the Church," says Bingham, " consisted 
in a power to deprive men of all the benefits and privileges of 
baptism, by turning them out of the society and communion 
of the Church, in which these privileges were only to be 
enjoyed ; such as joining in public prayer, and receiving the 
Eucharist, and other acts of divine worship, and sometimes 
they were wholly forbidden to enter the Church, so much as 
to hear the Scriptures read, or hear a sermon preached, till 
they shewed some signs of relenting ; and every one shunned 
and avoided them in common conversation, partly to establish 
the Church's censures and proceedings against them, and partly 
to make them ashamed, and partly to secure themselves from 
the danger of contagion and infection." — Antiq. xvi. ii. 2. 

Tertullian thus speaks of the spiritual authority exercised 
by the Primitive Church in his day. " There (in our assem- 
blies) we deliver our exhortations, reproofs, and divine cen- 
sure. For judgment is delivered with great weight, as among 
those who are assured that they are in the pfesence of God ; 
and it is the highest foreboding (prejudicium) of future judg- 
ment, if any one has so offended, as to be excluded from the 
fellowship of prayer, and assemblies, and dll holy commu- 
nion. (Communicatione orationis, et conventus, et omnis 



358 KT^mmt:, 

sancti comraercii.") Apol. c. xxxix. In like manner Cyprian, 
a- few years later, says — *'The proud and contumacious are 
slain with the spiritual sword, when they are cast out of the 
Church." (Ep. Ixii. ad Pompon.) The discipline to which 
penitents were subjected, before they were readmitted into the 
Church, was called ** penance ." For an account of these ex- 
ercises, see Bingham's Antiq. xviii. i, ii, &c. 



.. Ij»,tj[i-e.,^T3t Prayer-book, the office was simply headed — 
"The first day of Lent, commonly called Ash Wednesday;" 
with the following Rubric. " H After Matins ended, the 
people being called together by the ringing of a bell, and 
assembled in the Church, the English Litany shall be said after 
the accustomed manner ; which ended, the Priest shall go into 
the pulpit, and say thus." — But in the second edition, three 
years later, at the suggestion of Bucer (vide Scrip. Angl. p. 
491,) the heading was altered as follows : — '' A Commination 
against Sinners, with certain Prayers to be used divers times 
in the year.'' What these times were we may probably con- 
jecture, from the following extract from Archbishop Grindars 
** Articles to be enquired of within the Province of Canter- 
bury, 1576." The third article runs thus,— " Whether the 
form of Commination against sinners, with certain prayers 
following the same, set forth in the latter end of the book of 
Common Prayer, to be used at divers times in the year, be by 
your Minister plainly and distinctly read in your church or 
chapel unto the people, between the Litany and the comme- 
moration or ministration of the Holy Communion, three times 
at least in the year, that is to say, for order sake, yearly upon 
one of the three Sundays next before Easter, for the first time ; 
upon one of the two Sundays next before the Feast of Pente- 
cost, for the second time ; and for the third time, upon one of 
the two Sundays next before the feast of the birth of our Lord, 
over and besides the accustomed reading' thereof upon the first 
day 0/ Lew^."— Parker Soc. Ed, p. 158. 



APPENDIX. 859 

Q^,The discretionary power given to the ordinary, by our pre- 
gi^t Rubric, is seldom or never used, except in appointing a 
gg^rt of it to be read on " solemn days of fasting and hurailia- 
rfjftiv,"— W^e^ly.: 

adi ojfli bsiSiaibBBi. sttsw v 

c. 

The manner in which Holy Scripture is applied to circum- 
stances of a political, rather than a religious character, in the 
Ktymn for King Charles's Martyrdom, must be very painful to 
many pious and reflective minds. This Hymn was compiled in 
the reign of James II., that gloomy age of the Church of 
England, and substituted for one much more unexceptionable, 
composed in the preceding reign. Wheatly's remark on this 
occasion has perfectly astonished the writer. It is quoted, 
nowever, by Bishop Mant, without disapprobation. Can any 
thing exceed the irreverence of referring Psalm ii. 2, to King 

'Charles I.? Or can any folly surpass that of saying of such a 

"jumble of irrelevant texts, that it is ** as solemn a composure, 
and as pertinent to the occasion, as can be imagined or con- 

^ trived ?*' The allusions to *' the Great Rebellion," in the follow- 
ing service, were also added in James's reign, and give an 
unhappily political aspect to an occasion which should be 

^ purely religious, ' "" 

d itiiSi Qdi ni BQcnii r* 
iWiio 1U0X ni bsQi v 
isoo adi htiB xarMI 9.; 
: aa-viU ^noiffummoO v 
Xhssv tSjfsa ishio id' 

:0«oqa «9i i.: ..■.. . 

'i luo Jo dlitd 311 ? 



CHAPTER XV. 



HOLY ORDERS. 



The Church being a spiritual kingdom, it is reasonable 
to suppose that it must have spiritual officers for its 
proper government, under Christ its Head. This is 
analogous to the natural order of things ; as we see in 
the families, states, empires, and other societies of this 
world ; among which the Church is placed, as an 
"imperium in imperio ;" and to which it bears certain' 
relations, but of which it is, nevertheless, in a great 
measure independent. 

We are certain, from Scripture, that this conjecture 
is not without foundation. God has never left his 
Church dependent upon the movements of private and 
popular will for the management of its affairs ; but has 
ever committed them to a regularly constituted mi- 
nistry, even in those days when he held the reins of its 
government most immediately in his own hands. 

Thus we find, in the Mosaic Church, a threefold order, 
with a solemn form of institution '} the sons of Aaron 
being consecrated to " minister unto God in the priesfs 
office," under the superintendence of the High- Priest ;'^ 

1 Exod. xxix. Lev. viii. 
2 Exod. xxviii. 3, 41. Numb. iii. 4. " in the sight of Aaron," i. e. " ac- 
cording to his direction, under his eye." — Scott. We read also of 
apx^^p^'-S, " chief-priests," who were probably heads of the four and 
twenty courses, and somewhat corresponded to our Bishops, all under 
the Archbishop. See Matt. ii. 4 ; xxvi. 3. Comp. 1 Chron. xxiv. 6. 
2 Chron. xxxvi. 14. See Hooker's Ecg, Pol. v. 78. 



SCRIPTURAL AUTHORITY. 861 

and the rest of the tribe of Levi being appointed to 
assist them in " doing the service of the tabernacle."^ 
Nor was their duty confined to the oiFering up of sacri- 
fices; and the performance of other rites of that typical 
dispensation ; but it extended also to the " teaching 
Israel statutes and judgments/'^ and the whole admi- 
nistration of the religious worship, and spiritual dis- 
cipline of the ancient Church.^ 

When our Lord Jesus Christ appeared on earth, as 
the Prophet, Priest, and King of his Church, he com- 
mitted its government primarily to the twelve Apostles 
whom he had chosen (assisted in their mission by 
seventy subordinate preachers ;)^ with power to com- 
mission others in succession to carry on his work, and 
the ministry of his word, to the end of time.5 

Accordingly we find that, in the exercise of this 
power, they ordained the seven Deacons at Jerusalem, 
to assist them in the care of the poor )^ an appointment 
which probably led the way to the general establish- 
ment, not long after, of the lowest order of the Christian 
Ministry.^ We read, soon afterwards, of Paul and 
Barnabas, (who had themselves been specially sent 
forth by the Church at Antioch as Apostles to the Gren- 
tiles,8) "ordaining elders in every church,"^ which 
they formed ; which was the second order, of Presbyters^ 
commonly called Priests, though not with any referencje 
to sacrifice ^^ Lastly, we find Apostolic men, like Ti- 

1 Numb. iii. 6—8. '"'^ 

2 Ezra vii. 10. Comp. Lev. x. 11. Deut. xxxiii. 10. 2 Chron. xvii. 
7—9 ; xix. 8. MaL ii. 6, 7. 

3 The Priests and Levites were assisted in the pastoral office, by the 
Prophets and Scribes. 4 Luke x. 1 — 9. 

s Matt. ix. 37, 38 ; x. 1— 5; xxviii. 18—20. Luke vr. 12, 13. John 
XTii. 18 ; XX. 21. 

6 Acts vi. 1 — 6. Though the name of Deacons occur only in the title of 
our English Bibles, yet there seems to be little room to doubt that it is 
correctly applied. See Whitby in loc. Bingham's Antiq. ii. xx. 1. 
7 1 Tim. iii. 8—13. 8 Acts xiii. 1—4. 

^ Acts xiv. 23. Hooker is of opinion that " the seventy " were pres^- 
byters, ordained such by our Lord himself. See Ecc. Pol. v. 73. (4). 
1^ IlpeffjSuTepof, probably originally elders in age ; though, M 



362 A T^HREEFOOm 5l<IHBE««rfi 

niGthy and Titus, sent out to particular Ghurches, with 
full authority to exercise tjnscopaZ jurisdiction over 
them ;i or, in other words, to ordain priests and 
deacans,2 and to superintend the conduct,^ as well as 
the doctrine,4fxtf ^e ministers over whomi thesyiTKere 
appointed. . rrrrr Irr - - :::io 

^^i Thus we have traced the origin of a threefold order 
©f Ministers in the Church of Christ, even in the days 
of the Apostles, and from the simple testimony of 
Scripture. It is nevertheless true that this order was 
not uniformly established in the Churches at that early 
period, as it appears to have been shortly afterwards.^ 
In some Christian Churches, there were only Presbyterh 
Bishops^ and Deacons, while in others, as at Corintli, 
for a,ny thing we know to the contrary, there seem to 
have been no presiding Ministers ; but the Church was 
indebted to the extraordinary gifts of its numerous 
Prophets, for the administration, irregular and; dis- 
orderly as it was, of the means of grace.^ . Iiii v-^ 

But that this latter case, if we have rightly inter- 
preted it, was the exception, rather than the rule of 
Primitive Church order, we may learn from the con- 
current testimony of ancient writers on Ecclesiastical 
J?ality,8 as well as the various glimpses which we 

^^sehdfory^ and '^alderman** the name came at length to designate 
office, and hanour> to which age was a primary recommendation. See 
page 202. i 1 Tim. i, 3. Titus i. 5. 

2 1 Tim. iii; v. 22. 2 Tim. ii. 2. Titus i. 6. 3 1 Tim. v. 19; 20. 

" "4 1 Tim. i. 3 ; vi. 3—5. Titus i. 13. 5 See Appendix A. 

"56 Compare Acts xx. 17, and 28, where the same persons are called 
"elders," or "presbyters," and "overseers," or "bishops." See also 
Titus i. 5 — 7, and Phil. i. 1, and Whitby on these texts. Ecc. Pol. vii. 
5, 9, (3) andiiotes. ' 

7 See Whitby on 2 Cor. ii. 6. There seem, however, to have been 
Presbyters at Corinth in the Apostolic age ; for Clement of Rome speaks 
of some who had been deposed after an honourable ministry at Corinth, 
who were appointed by the Apostles, and of others who had died. Ep. 
ad Corinth, i. § 44. The presbyterial government seems to have continued 
there till his time ; for ha uses the words Bishop and Presbyter synony- 
mously. Comp. § 42 with § 44. 

8 Thus Eusebius gives catalogues of Bishops atT Jerusalem, Rome, 
Alexandria, and Antioch, from the Apostles to his own times. See 



MINISTERIAL COMMISSION. iSm 

obtain at this subject, in the brief history of the 
Acts of the Apostles, the Apostolic Epistles, and the 
Revelation. So that, in conclusion, we may revert to 
the satisfactory statement of our Reformers, at the 
head of the Ordination Services, as expressive of our 
mature conviction ; — " It is evident unto all men, dili- 
gently reading holy Scripture and ancient Authors, 
that from the Apostles' time there have been these 
orders of Ministers in Christ's Church, Bishops^ Priests^ 
and Beacons P^ 

The office of the Christian Minister, is an " honour" 
which "no man" ought to "take upon himself j"^ or 
presume to execute its sacred functions, without a 
lawful call. Even our Lord Jesus Christ " glorified 
not himself to be made a high-priest ;"S and when he 
commissioned his Apostles to go forth in his name, he 
said to them — " As my Father hath sent me, even so 
send I you ;"^ that is, with authority to send others 
also : and thus to " teach all nations," and make them 
his " disciples :" which commission was to extend " to 
the end of the world."5 

In this way a succession of regularly appointed 
teachers and governors of the Church has been con- 
tinued to our own times, by whom the word of truth, 
and the ordinances of religion, have been orderly trans- 
mitted to us, even through ages of darkness and reign- 
ing superstition .6 

Without interfering with the constitution of other 
Churches, or denying the right of Ministers, not Epis- 
copally ordained, to preach the Gospel of Christ, and 
administer the holy Sacraments ; the Church of 
England requires that no one be permitted to execute 
the functions of Bishop, Priest, or Deacon, within her 

.-f - 

Ordo Episcop. appended to his Histor. Eccles. Jerasalem is here placed 
first, " quasi jure Divino." The Romish editor of Eusebius has inverted 
the order. 

1 See Appendix B. 2 Heb. v. 4. 3 Heb. v. 5. 

4 John XX. 21. 5 Matt, xxviii. 19, 20. 6 See Appendix C. 



364 t»OiNTS OF EXAMINATION. 

fale^ without Episcopal consecration or ordination. 
Not that she idolizes outward order ; as if the mere fact 
of Apostolical succession were sufficient of itself to con- 
stitute a Minister of Christ, without a succession of 
Apostolic doctrine, and an inward spiritual call. On 
the contrary, while she does not undervalue her "Di- 
vinely-delegated commission, received through a Di- 
vinely-constituted order,"2 she places on a still higher 
level the paramount importance of a faithful adminis- 
tration of Gospel truth. s Thus she teaches us how to 
combine both these elements, in their due scriptural 
proportion ; according to that Divine rule — '^ These 
things ought ye to have done, and not to leave the other 
undone." 

In order that no ignorant or unqualified person should 
set up himself as a teacher over others, who does not 
come up to the Apostolic standard, — " apt to teach ; " ^ 
the Church requires a trial and examination to be made 
respecting the fitness of every candidate who ofi'ers him- 
self to the Bishop for ordination.^ 

The first point of enquiry respects age ; — twenty- 
three years being required for Deacon's orders, twenty- 
four for one to be ordained a Priest, and full thirty for 
a Bishop ; — in accordance with the principle laid down 
by St. Paul, in his Epistle to Timothy : — "Not a novice, 
lest being lifted up with pride he fall into the condem- 
nation of the devil." "^ For, though age does not always 
bring wisdom ; experience and stability of character 
cannot usually be looked for, and are but rarely found, 
in youth.8 

1 See Appendix D. 
2 '< Sacramental Instruction," by the Rev. C. Bridges, p. 133. 
8 See Art. xix. 4 Matt, xxiii. 23. 

1 Tim. iii. 2. 2 Tim. ii. 2, 24. Tit. i. 9. 6 1 Tim. iii. 10. 

7 1 Tim. iii. 6. 
8 This rule, however, admits of exceptions, for which our Church 
allows some licence to be given, by faculty ; as in the cases of Archbishop 
Usher, and Bishops Bull, and Jeremy Taylor, who were ordained 
under the age of one and twenty. See Dean Comber, and Nelson's Life 
of Bull. 



TESTIMONIALS. — " SI QUIS." 365 

The second point respects charcicter.^ This is provided 
for by the requirement of testimonials of the good con- 
duct of the candidate for three years previous, signed 
by three beneficed Clergymen ; and also from the Col- 
lege where he was educated.^ This is a most important 
pre-requisite ; and were it duly attended to, would go 
far to prevent the intrusion of improper persons into the 
precincts of the sacred office. At present, alas, too many 
regard the signing of a testimonial as an act of friend- 
ship and civility, due to a candidate, as a matter of 
course, except in the most extreme cases ; rather than 
as a responsible obligation to God and his Church, never 
to be performed without the utmost deliberation, and 
the most impartial enquiry. 

As an additional security, the Church requires a 
notice to be read in the Parish Church where the can- 
didate is resident, (called a ' si quis,' from the Latin of 
its first w^ords — '^If any one knows any cause, &c.") 
inviting all who may know any reason why he should 
not be ordained, to state the game to the Bishop. So 
carefully has our faithful mother barred the door against 
hirelings, and false prophets, who would feed themselves, 
and waste the flock. Would to God that her children 
were equall}^ faithful in treading in her steps, and with- 
out fear or favour did always honestly discharge their 
duty in these particulars. Then, whatever errors might 
creep in unawares, they would be clear from the blood 
of souls, and the Church would rejoice in having such 
to " take her by the hand, of the sons whom she has 
brought up." ^ 

1 Acts vi. 3. 1 Tim. iii. 2, 7. Titus i. 6, 7. 

2 Canon xxxiii. 13 Eliz. cap. 12. Tertullian, treating of the Chris- 
tian discipline, says — " Prsesident prohati quique seniores, honorem is- 
tum non pretio, sed testimonio adepti." Apol. 39. 

3 Isaiah li. 18. The Rev. T. Scott remarks on the indiflference of the 
laity respecting the spiritual qualification of their ministers. " Alas ! 
how much more sagacious are men, in their temporal, than in their eter- 
nal concerns ! They will entrust their immortal souls and their eternal 
interests to such men, as no one of them would employ ev^i ta tate care 
of his sheep." See pract. Obs. on John x. 1 — 9. 



^d6 LEARNING REQUISITE, 

The third subject of examination is competency of 
learning in Secular and Divine knowledge : the former 
of which is exceedingly valuable as an instrument and 
auxiliary, while the latter is indispensable to form an 
able Minister of Christ's Gospel.^ ■ ' ^^ 

Some, indeed, have decried the cumbrous appstr^-tus 
of collegiate discipline, and doubted whether classical 
learning be at all necessary, or even helpful to the 
Christian Ministry. But, while we admit the gross 
error of overrating the importance of an erudite scholar- 
ship in Greek and Latin, to the entire disparagement of 
the great qualification for the work of the ministry, — ^a 
spiritual acquaintance with the living oracles of God, in 
all their depth and fulness ; yet we cannot hesitate to 
ascribe to well-meaning ignorance, or wild enthusiasm, 
the fallacious notion that, in an age of intellectual cul- 
tivation, but not of miraculous gifts, the ordinary ope- 
rations of the Holy Spirit are to supersede the exercise 
of the natural powers of the understanding, in the work 
of studying and interpreting the inspired volume. As 
well might an untaught workman think of erecting a 
house without a knowledge of architecture, or even 
without proper tools, as a modern Minister of Christ 
set about his arduous emplo^^ment, without previous 
preparation, and a provision of mental as well as moral 
furniture. 

A man of uncommon ability may indeed sometimes 
surmount these obstacles, and by the aid of reflected 
light alone, succeed in his work without previous in- 
struction. But the exception must not be made the 
rule. In general, a Church formed entirely by unedu- 
cated teachers, will not rise nearer to its proper level, 
than a rude circle of huts approaches to the beauty and 
proportions of a well-built city. 

It is true that the knowledge of Latin is not so essen- 
tial to a Minister's education, as it was when almost the 
entire range of literature was confined within the limits 
i Mai. ii. 7. 1 Tim. iii. 2 ; iv. 6. 2 Tim. ii. 15. Titus i. 9.- 



ORDINATION OF DEACONS. 367 

of that tongue. Still, however, it is valuable as a key 
of knowledge ; while the ability to draw from the Greek 
and Hebrew fountains, especially the former, is as need- 
ful as ever to constitute a complete guide to Scripture 
truth. 

After all, to be "sufficiently instructed in Holy 
Scripture," is the principal requirement ; nor is it so 
easy an attainment as many imagine. It implies an 
acquaintance with the word of God, not only critical 
and theoretical, but experimental and practical ; such 
as can be acquired in no other schools but those of the 
heartj and the closet, and by no other exercises than 
prayerful study, and the daily pastoral walk under the 
eye of an experienced Parochial Minister.^ 

Respecting the times of ordination, we have already 
observed that the Sundays after the Ember Days are set 
apart by the Church for this special purpose, that all 
the people may unite in prayer for God's blessing upon 
those ^vhom He shall choose to be their Ministers. "Or 
else, on urgent occasion," it maybe performed "on 
some other Sunday or Holy-day,'' but still, " in the face 
of the Church," in order to give the greater publicity 
and solemnity to an occasion, in wdiich all her members 
are so deeply interested. 

ORDINATION OF DEACONS. 

" When the day appointed by the Bishoi) is come, 
after Morning Prayer is ended," there is to be "a 
Sermon or Exhortation, declaring the duty and office of 
such as come to be admitted Deacons," or Priests, "how 

1 ; 

1 Why should the medical student be required to " walk the hospitals," 
and thus obtain personal insight into the nature of diseases and their 
remedies, before he is permitted to practise medicine and surgery ; while 
the Divinity student is allowed to tamper with diseased souls, without 
any preparatory discipline, or experience in the ministry? Surely a 
college course, however excellent, is not all that is required to form a 
faithful Pastor. On this subject see Bridges' Christian Ministry, 5th Ed, 
pp. 64—67. 



368 OFFICE OF DEACON. 

necessary these orders are in the Church of Christ, and 
also, how the people ought to esteem them in their 
office." 

The office of Deacon,^ as explained by the Church, is 
^* to assist the Priest in Divine Service, and specially 
when he ministereth the holy communion, and to help 
him in the distribution thereof ; 2 and to read holy 
Scriptures and Homilies in the Church ; and to instruct 
the youth in the Catechism ; in the absence of the Priest 
to baptize infants, and to preach, if he be admitted 
thereto by the Bishop." ^ Also, " where provision is so 
made, to search for the sick, poor, and impotent people 
of the parish, to intimate their estates, names, and 
places where they dwell, unto the Curate, that by his 
exhortation they may be relieved." 

The care of the temporal wants of the poor, though 
the chief duty of the first Deacons,"^ seems now not so 
properly to belong to this order, as to the overseers and 
guardians of the poor. Still, however, we cannot doubt 
that the minister of Christ should, in a subordinate de- 
gree, direct his attention to this important object, after 
the example of Him, who " went about doing good."^ 
Their chief responsibility, nevertheless, is the care of 
souls. ^ 

The deacons, " decently habited," 7 are first pre- 

1 The word deacon, diaKOVOS — properly signifies a " minister," or 
" servant," and so it is often translated in the New Testament. See 
Matt. XX. 26. Mark ix.35 ; x. 43. Rom. xiii. 4; xv. 8, &c. It is pro- 
bably derived from " serving tables," BiaKOueiv, Acts vi. 2. 

2 So Justin Martyr, in his Apology, informs us that " the consecrated 
elements were distributed to, and partaken of by all present, and sent to 
the absent by the hands of the deacons." c. 87. 

3 In King Edward's Prayer Books this clause ran thus : " also to bap- 
tize and preach if he be commanded by the bishop." 

4 Acts vi. 1—3. 5 Acts X. 38. 

6 Acts vi. 8 — 10 ; vii. ; viii. 5—40 ; xxi, 8. 
7 Probably in the acedemical dress. The First Prayer-Book of Edward 
VI., mentions a " plain Albe." In the Second, however, no direction 
respecting dress appeared. A particular mode of apparel is not enjoined 
upon the ministers of Christ in the New Testament, as it was under the 
Levitical dispensation. Still, however, such distinctions are becoming 



THE COLLECT. 36^'' 

sented to tlie Bishop by the Archdeacon,^ who, acting 
as " the eye of the Bishop," certifies him of the fitness 
of the candidates, both in respect of '^ learning and 
godly conversation, to exercise their ministry dul}^, to 
the honour of God, and the edifying of his church." 2 

The Bishop then enquires of the people whether they 
know any " great crime or impediment" in an}^ of the 
persons presented to be ordained ; and if any sufhcient 
objection is alleged, the ordination of that individual 
is to be deferred till his character has been cleared. 

Those who are found worthy are then commended by 
the Bishop to the prayers of the congregation ; and the 
Litany is repeated, including a prayer for those to be 
admitted to the order of Deacons. Then follows the 
Communion Service, with an appropriate Collect and 
Epistle. In the former, Saint Stephen is held forth as 
a pattern of a godly deacon, a man " full of faith, and 
the Holy Ghost ;"'5 and we pray that those to be ad- 
mitted to the like office, may be both " replenished with 
the truth of divine doctrine, and adorned with inno- 
cency of life," the furniture both of the head and heart, 
which together make up the Urim and Thummim of 
the Christian dispensation : " that both by word and 
good example, they may faithfully serve God in this 
office, to the glory of his name, and the edification of 
his church." Two portions of scripture are appointed 
for the Epistles ; the one containing St. Paul's account 

and useful ; as tending to check a foppish taste for fashionable novelties 
in dress, and by the uniform observance of a grave and sober habit, to 
remind the ordained, as often as they look upon it, that they are to " be 
holy unto their God," Numb. xv. 38 — 40. See Ex. xxviii. 

1 Originally the chief of the Deacons as the name imports, but subse- 
quently chosen from the order of Presbyters, to assist the Bishop in the 
superintendence of his diocese. 

2 The title " Reverend Father in God," addressed to the Bishop, has 
been objected to as opposed to our Lord's injunction, Matt, xxiii. 9. But 
that this passage cannot be understood literally is manifest ; and that it 
will not bear such an application appears sufficiently clear from the prac- 
tice of the people of God, both before and after Christ. See 2 Kings ii. 
12 ; -xiii. 14. Acts vii. 2. 1 Cor. iv. 15. s Acts vi. 5. 

2 B 



870 QUESTIONS. 

of the qualifications of a Deacon ;i the other the history 
of the Divine institution of this sacred Order.2 

Before the Gospel, the Bishop administers to each 
candidate the Oath of Supremacy,^ abjuring the Popish 
doctrine on this subject, which gives to a Foreign 
Potentate an unlimited control over all the acts of the 
Sovereign, and absolves the subject from all allegiance, 
in case of his extreme displeasure. This heretical 
dogma, subversive of all good government, is justly de- 
nounced with indignation by the Protestant Church of 
England. But we are not to suppose, on the other 
hand, that our Sovereign claims any authority in spi- 
ritual matters at variance with the right of private 
judgment, and the due administration of the affairs of 
the Church.4 

Each candidate is then solemnly and publicly ex- 
amined by the Bishop as to his motive in coming for- 
ward. " Do you trust that you are inwardly moved by 
the Holy Ghost to take upon you this Office and Minis- 
tration, to serve God for the promoting of his glory, and 
the edifying of his people V Not that a sensible im- 
pulse must be felt, or regarded as a sure and necessary 
evidence of a Divine call. Such an idea would open a 
door to the most dangerous enthusiasm. The only 
satisfactory proof of a Spiritual Commission, is the seal 
of God's Spirit on our hearts, " witnessing with our 
spirits,"^ that not of covetousness, or of guile — not for 
ambitious objects, or any sinister design,^ — but for 
God's glory, and the edification of his Church,^ we 

1 1 Tim. iii. 8—13. 2 Acts vi. 2—7. s See Appendix E. 

4 " Her majesty neither doth nor ever will challenge any authority, 
han, under God, to have the sovereignty and rule over all manner of per- 
sons born within her realms," &c. — Queen Elizabeth's Injunct. 1559. See 
Art. xxxvii. Hooker's Ecc. Pol. viii. 8. 

5 Rom. viii. 16. 6 2 Cor. iv. 2, 5. 1 Thess. ii. 3—6. 

^ 2 Cor. V. 14 ; xii. 19. This question manifestly presupposes the 
cajididate to be " living in the Spirit," and " led by the Spirit," as a 
truly regenerate, enlightened, and converted character. See Rom. viii. 
1, 14. Gal. V. 18, 25. John iii. 3, 5. Heb. vi. 4. Matt, xviii. 3. The 
shocking inconsistency, and awful danger of undertaking the bishoprick 
of souls without due qualification, is forcibly shewn by Chrysostom. "De 
Sacerdotio," lib. iii. 7, 8. Hughes' Ed. Camb. €L fxlp yap aTrAws k.t.A. 



A CALL TO THE MINISTRY. 871 

have sought an entrance into the sacred office of the 
Ministry. 

The Bishop next asks them whether they " think 
they are truly called, according to the will of our Lord 
Jesus Christ, and the due order of this Realm, to the 
Ministry of the Church ?" This cannot refer to the 
form of ordination, which has not yet been received, 
and must therefore allude to the outward call pre- 
liminary to Holy Orders, such as the possession of na- 
tural gifts and ability for the work, the leadings of 
Divine Providence in the provision of a Title to Orders, 
and other external requisites ; which, in some measure, 
stand in the place of that direct and extraordinary call 
which was the peculiar privilege and dignity of the 
Apostolic age. 

The candidates are also questioned respecting their 
belief in the whole Canon of Scripture ; that is, all the 
Old and New Testament, which is the Church's Rule of 
Faith ;i and whether they will " diligently read" them 
to the people of their charge ?2 The office of a Deacon 
having been stated in the words already quoted, they are 
asked if they ' will do (all) this gladly and willingly?" 
" I will so do," is the reply, "by the help of God." 

The Bishop then asks if they will ^* apply all 
their diligence to frame and fashion their own lives, 
and the lives of their families, according to the doctrine 
of Christ ; and to make both themselves and them, as 
much as lieth in them, wholesome examples of the 
flock of Christ 1" This question implies that the 
Deacon may be a husband, and a father ; according to 
St. Paul's account of a proper Deacon, who must not 
only be grave, sober, and of good character himself, but 

1 2 Tim. iii. 14—16. " Canon," from KavifiV, a rule. 
2 The ancient Deacon seems to have been a Scripture Reader and 
Catechist. This inferior order of ministers might be revived in the 
Church, with much advantage in populous districts at the present day. 
The limitation added : " In the Church where you shall be appointed to 
perve ;" is important, as shewing the necessity of a fixed charge, or title 
to orders. 

2 B 2 



372 CEREMONY OF ORDINATION. 

his wife must be of like repute, and his children brought 
up according to the rule of the Gospel.^ Lastly, the 
candidates promise a reverent obedience, " with a glad 
mind and will/' to all the ^'' godly admonitions" of the 
Ordinary,^ and other Ecclesiastical superiors. 

The Bishop then lays his hands on the head of every 
one of them, and " gives them a charge,"^ as Moses did 
to Joshua, Avlien he appointed him his successor ; say- 
ing, " Take thou authority to execute the office of a 
Deacon in the Church of God committed unto thee ;" 
and this not of men, or as a human invention and ap- 
pointment, but " in the name of the Father, and of the 
Son, and of the Holy Ghost." Then delivering to each 
of them the New Testament, in token of their peculiar 
calling as Ministers of the written Word of God — he 
adds, '-' Take thou authority to read the Gospel," &c. 
Thus admitted, one of the newly ordained Deacons pro- 
ceeds to read the Gospel ; which sets forth very so- 
lemnly the duty and reward of the faithful servant of 
Christ,4 

The Bishop and the ordained then receive together 
the holy Communion ; as a sacred seal of mutual fel- 
lowship, a means of grace, and a bond of devotedness to 
His blessed service, to whom the Deacons present have 
now engaged themselves. 

The service closes with an appropriate Prayer for 
God's special grace upon the newly ordained ; that they 
may be " modest, humble, and constant in their minis- 
tration," and cheerfully "observe all spiritual dis- 
cipline ;"5 that ^' having always the testimony of a good 

1 1 Tim. iii. 8—13 : iv. 16. 1 Peter v. 2, 3. 

2 " The Ordinary " is the person who has regular ecclesiastical au- 
thority, as of course and of common right, in opposition to those who 
are extraordinarily appointed. The Bishop is presumed to be so at the 
Common Law.— Burns. See Hooker. Ecc. Pol. viii. 8, /3). 

3 Numb, xxvii. 18—20, 23. Comp. Acts vi. 6 ; xiii. 3. 2 Tim. i. 6. 

* Luke xii. 35—38. In the Prayer-Books of Edward VI. " the Gos- 
pel for the day " was appointed to be read. The first edition adds— 
'' putting on a tunicle." » 1 Peter v. 5. Comp. 1 Cor. xiv. 33, 40. 



ORDINATION OF PRIESTS. 373 

conscienceji and continuing steadfast in Christ, the^^ 
may be found worthy of a higher Ministry."^ Then 
follows the beautiful Collect, " Prevent us, Lord," 
&c. The Bishop's Benediction concludes this solemn 
office. 

ORDINATION OF PRIESTS. 

When the Deacon has "used that office" for a year, 
he is admissible to the higher order of the Priesthood ; 
or, to use a less ambiguous term, the rank of Pres- 
byter, s The preparatory requisites, and the introduc- 
tory part of the service are nearly the same as before ; 
indeed, the two services are usually, in practice, incor- 
porated into one, in the manner explained in the con- 
cluding Rubric.^ 

The Collect, Epistle, and Gospels are suitable for the 
occasion ; the Epistle treating of the diversity of gifts 
and offices in Christ's Church ;5 the first Gospel shew- 
ing the need of spiritual Pastors, and our duty to pray 
for them f and the second describing the marks of a 
faithful and unfaithful Minister.^ Very full, clear, and 
impressive is the Bishop's exhortation immediately fol- 
lowing. He points to the high dignity, and sets forth 
the weighty responsibility of the office to which they 

^ 2 Cor. i. 12. 1 Tim. iii. 9. 1 John iii. 21. 

2 1 Tim. iii. 15. Comp. Luke xvi. 10. In King Edward's Prayer- 
Book, the service ends here. 

3 " Much confusion has arisen from our translators rendering 
Trpetr^Surepoj, « elder," following the letter, and not the spirit of the 
original. Similarly the Hebrew ^H^ being rendered "priest" in the 
Old Testament, has confounded priests with sacrificers. The French, 
who have the word "^reire," always translate ^PTS " sacrificateur." 
Walker's Elem. Litur. * See Appendix. F. 5 Eph. iv. 7 — 15. 

6 Matt. ix. 36 — 38. This passage should be taken in connection with 
the appointment of the Apostles, in the beginning of the next chapter. 
Matt. X. 1. 

7 John X. 1 — 16, a " hireling " is not one who merely receives hire, or 
pay, Luke x. 7. 1 Tim. v. 18. but one who does his work only for the 
sake of his pay, or in a mercenary spirit, thus making a gain of godliness. 
Comp, Isaiah Ivi. 10—12. 1 Tim. vi. 5. Titus i. 11, &c. 



374 OFFICE OF PRIESTS. 

are called ; that is to say, " to be Messengers,' Watch- 
men,2 and Stewards^ of the Lord ; to teach, and to 
premonish, to feed and provide for the Lord's family ; ^ 
to seek for Christ's sheep that are dispersed abroad, and 
for his children who are in the midst of this naughty 
world, that they may be saved through Christ for 
ever." ^ 

The Bishop then proceeds to urge the deep considera- 
tion of this solemn charge. " Have always printed in 
your remembrance, how great a treasure is committed 
to your charge. For they are the sheep of Christ? 
which he bought with his death, and for whom he shed 
his blood.^ The Church and congregation whom you 
must serve, is his Spouse, and his Body .7 And if it 
shall happen the same Church, or any member thereof, 
to take any hurt or hindrance by reason of your negli- 
gence, ye know the greatness of the fault, and also the 
horrible punishment that will ensue." 8 

He calls upon them to " consider the end of their Mi- 
nistry ; and never to cease their labour, care and dili- 
gence, until they have done all that lieth in them, to 
bring all such as are committed to their charge, unto 
that agreement in the faith and knowledge of God, and 
to that ripeness and perfectness of age in Christ, that 
there be no place left among them, either for error in 
religion, or for viciousness in life." ^ 

How bright a prospect is here set before the candidate 
for the Ministry ; how high the dignity to which he is 
called ! — But if the office is indeed " excellent," ^° so it 



1 Hag. i. 13. Mai. ii. 7. 2 Cor. v. 18—20. 
2 Ezek. iii. 17 ; xxxiii. 2, 3. Heb. xiii. 17. ^ i Cor. iv. 1. Titus i. 7. 

4 Luke xii. 42. Acts xx. 28. 1 Thess. v. 12. 2 Tim. ii. 2. 

5 Ezek. xxxiv. 1 Tim. iv. 16. 6 John x. 11—15. 1 Peter i. 18, 19. 

7 1 Cor. X. 17. 2 Cor. xi. 2. Col. i. 18. Eph. v. 23—32. 

8 Jer. xxiii. 1, 2, 11, 12. Ezek. iii. 18; xxxiii. 7, 8; xxxiv. 2, 10. 
Zech. xi. 17. Mai. ii, 1—9. Luke xii. 45—48. 

9 Acts XX. 25. Eph. iv. 11—15. Col. i. 28. iv. 12 ; 1 Tim. iv. 13—16. 
2 Tim. iv. 1, 2. Heb. xiii. 17. 

10 1 Cor. iii. 9; iv. 1. 2 Cor. ii. 14—16 ; iv. 1. 1 Tim. i. 12. 



ITS EXCELLENCE AND DIFFICULTY. 875 

is "of great difficulty :" ^ nor has man either the will 
or poAver to perform it of himself.2 He is surrounded 
on every side by dangers and temptations ; weakness 
within, and opposition without. ^ His only resource is 
earnest prayer for the Holy Spirit, that he may not dis- 
honour his ministerial character, and be a stumbling- 
block to others. 4 Equal need also there is of Divine 
teaching, as of Divine strength. The Minister must 
therefore be a man of scriptural study, as well as a man 
of prayer. The Bible is his armoury ; — out of which 
the weapons both of doctrine and exhortation are to be 
taken.5 But, above all ; the convincing eloquence of a 
holy life is essential to give effect to the word preached.^ 
The Minister's family also should be a school of piety, 
" a little emblem of a Church ; a pattern of peace and 
good order, sobriety, and devotion. "7 — All these points 
are fully and affectionately dwelt upon in the Bishop's 
exhortation. "Consider how studious ye ought to be 
in reading and learning the scriptures, and in framing 
the manners both of yourselves, and of them that spe- 
cially pertain unto you, according to the rule of the 
same scriptures : and how ye ought to forsake and set 
aside (as much as you may) all ivorldly cares and 



We have good hope that you have well weighed and 
pondered these things with yourselves long before this 
time ; and that you have clearly determined, by God's 
grace, to give yourselves wholly to this office ; — so that 
as much as lieth in you, you will apply yourselves 
wholly to this one thing, and draw all your cares and 



1 1 Cor. iii. 10—15. 2 Cor. iv. 7—11. 

2 1 Cor. XV. 10. 2 Cor. ii. 16 ; iii. 5, 6. Phil. ii. 13. 

3 2 Cor. iv. 8, 9 ; vii. 5. 4 i Cor. viii. 9—13 ; ix. 26, 27. 

5 1 Tim. iv. 13, 16. 2 Tim. iii. 14—17. Titus i. 9. 

6 1 Tim. iv. 16 ; v. 22. 2 Tim. ii. 22, 24, 25. 

7 Dean Comber. See 1 Tim. iii. 2 — 5. 

8 1 Tim. vi. 9—14. 2 Tim. ii. 4 ; iv. 10. Comp. Luke ix. 60, 62 ; xiv„ 

25—33. 



376 ORDINATION VOW. 

studies this vmy ; ^ and that you mil continually pray 
to Gocl the Father, by the mediation of our only Savi* 
our Jesus Christ, for the heavenly assistance of the 
Holy Ghost ; that by daily reading and weighing of 
the scriptures, ye may wax riper and stronger in your 
ministry ; and that ye may so endeavour yourselves, 
from time to time, to sanctify the lives of you and 
yours, and to fashion them after the Rule and Doctrine 
of Christ, that ye may be wholesome and godl}^ exam- 
ples, and patterns for the people to follow." 2 

How strict is the vow, which the candidate for the office 
of Presbyters is required to take ; and yet how^ per- 
fectly " reasonable a service." ^ It is not the Popish 
vow of celibacy, or entire separation from all worldly 
interests and possessions ; but of a holy disinterested- 
ness, a prayerful diligence, and a spiritual, unworldly 
character. " He is neither to be clothed in sackcloth, 
nor to dig his own grav^e ;" ^ — but he is to wear the 
livery of holiness, as God's hired servant, and to be 
" buried with Christ into his death ; " 5 so as to be able 
to say with St. Paul, " I am crucified with Christ ; — 
nevertheless I live : yet not I, but Christ liveth in me : 
and the life which I now live in the flesh I live by the 
faith of the Son of God, who loved me, and gave himself 
for me." ^ 

How powerful and salutary would be the influence 
of a frequent reflection upon the vows made at ordina- 

1 1 Tim. iv. 15. raura fxeXera, eu t6utois 'laOi, Comp. Luke ii. 
49. John iv. 34. The following passage from Demosthenes, is worthy, 
not only to be studied, but to be committed to memory by ever}'- candi- 
date for the sacred ministry, 'Eyo) fxkv ol/Jiai 5e^^'T5^' eis Upa elaidPTa, 
Kal TTjS TTphs @€ovs iTri/iisXeias TrpoaTdrrjv iaofjLei/ov, ovx^ irpoei- 
prifievou 7]fj.€pS}v apiOfxhu ayveveiv, aWa rhv^ioi' o\ov TjyvevKevai. 
K. *AvdpOT. in fine. Not only sinful, but secular pursuits are unbe- 
coming the separateness of the ministerial character, and too frequently 
wholly overlay it, and destroy its usefulness. How painful is it to hear 
the remark, alas ! too common — Such an one should have been bred a 
farmer, a fiddler, a painter, or a poet, rather than a Clergyman ! 

2 1 Cor. xi. 1. Phil. iii. 13, 14, 17. 1 Tim. iv. 12. 1 Peter v. 3. 

3 Rom. xii. 1. 4 Rev. J. Brewster on Ordination Service. 

5 Rom. vi. 4. 6 Gal. ii. 20. 



SUFFICIENCY OF SCRIPTURE. 877 

tion, to awaken and excite the Clergy to a zealous per- 
formance of every part of their ministerial duty. God 
grant that the brief consideration which we have now 
given to the subject, may not be without effect! 

In addition to the questions put to the Deacons, (omit- 
ting those which are no longer necessary) the candi- 
dates are asked by the Bishop, in the presence of the 
congregation ; *^Are you persuaded that the Holy Scrip- 
tures contain sufiiciently all Doctrine required of neces- 
sity for eternal salvation through faith in Jesus Christ 1 
and are you determined, out of the said Scriptures to 
teach nothing, as required of necessity to eternal salva- 
tion, but that which you shall be persuaded, may be 
concluded and proved by the Scripture "? " ^ — This 
question is plainly directed against the Romish error of 
putting Tradition on a level with the inspired Word of 
God ; embodying, what may well be denominated, the 
vital principle of Protestantism, — that the Bible is the 
only rule of faiths On this basis the Reformation 
mainly rested ; and it is a watch- word peculiarly need- 
ful to guard against the intrusion of false teachers at 
the present day.^ 

They are also asked, whether they will " give their 
faithful diligence always so to minister the Doctrine and 
Sacraments, and the Discipline of Christ, as the Lord 
hath commanded, and as this Church and Realm hath 
received the same, according to the Commandments of 
God : " ^ and " teach their people with all diligence to 
keep and observe the same % " ^ — Whether they "will 
be ready to drive away all erroneous and strange doc- 
trines contrary to God's Word ; ^ and to use both pub- 

1 2 Tim. iii. 15—17. Comp. John xx. 30, 31. 

2 Deut. iv. 2. Rev. xxii. 18. " In the primitive ages nothing but the 
word of God was allowed to decide controversies of faith ; and therefore 
the holy Bible alone was placed on a throne in Christian councils, as the 
only judge in all such cases." Dean Comber. 

3 See Bp. Kurd's Warburton Lect. xii. and Chillingworth's " Reli- 
gion of Protestants." P. i. ch. vi. ^Q, and ch. ii. 

4 Col. iv. 17. 5 Matt, xxviii. 20. 

6 Acts XX. 29—31. Titus i. 10, 11 ; ii. 1. Rev. ii. 20. 



S78 THE HYMN. 

lie and private monitions and exhortations, as well to 
the sick as to the whole, within their Cures as need 
shall require, and occasion shall be given ? "i Whether 
they " will be diligent in Prayers,^ and in reading of 
the Holy Scriptures, and in such studies as help to the 
knowledge of the same,^ laying aside the study of the 
world and the flesh T' ^ And whether they " will 
maintain and set forwards, as much as lieth in them, 
quietness, peace, and love, among all Christian people, 
and especially among those of their charge ? "5 

When they have solemnly answered to each of the 
above questions ; — " I will so do, the Lord being my 
helper," or in similar words ; — the bishop prays for 
them to Him who has "given the willj that He will 
also grant the power to perform these things,'' thus 
promised ; and " accomplish his work which He has 
thus begun in them."^ 

He then desires the Congregation to pray to God 
" secretly " for the same, " for the which prayers silence 
is kept for a space." 

Next follow the metrical versions of the old hymn, 
^' Veni Creator Spiritus," said to have been composed 
by St. Ambrose, 'and which is a truly spiritual prayer for 
the divine presence and assistance, by pouring down 
upon the ordained, the manifold gifts of the Holy Spi- 
rit.8 It is repeated in alternate verses, by the Bishop, 



1 Acts XX. 20, 21, 26, 27, 31. 1 Thess. v. 14. James v. 14. 

2 Acts vi. 4. Rom. i. 9. Col. iv. 12. 3 i Tim. iv. 13—16. 

4 1 Cor. ii. 1, 2. Phil. iii. 7, 8. Archbishop Seeker remarks, on these 
concluding words, " laying aside," &c. " That is, not making either 
gross pleasures, or more refined amusements, even literary ones uncon- 
nected with your profession, — or power, or profit, or advancement, or 
applause, your great aim in life ; but labouring chiefiy to qualify your- 
selves for doing good to the souls of men, and applying carefully to that 
purpose whatever qualifications you attain." 5 Matt. v. 9. 

6 Phil. i. 6 ; ii. 13. In the First Prayer Book it is addded, " until the 
time he shall come at the latter day to judge the quick and the dead." 
T' Doubtfully, according to Mr. Palmer. — Orig. Lit. 

8 Exod. xl. 15. Isaiah xi. 2, 3. 1 John ii. 27. Rev. iii. 18. Psalm 
civ. 15. 



CEREMONY OF ORDINATION. 879 

and the Congregation, including the persons to be or- 
dained PriestS; who are all kneeling. 

The Bishop then gives thanks to God for the appoint- 
ment of a regular Ministry, and the great benefits thus 
secured to the Church of Christ ; ^ — and prays that we 
may duly esteem, and profitably use the same, to the 
advancement of God's glory, and the enlargement of 
his kingdom. 

When this prayer is concluded, the Bishop with the 
Priests present lay their hands upon the head of each 
candidate,^ who receive the Divine Commission kneel- 
ing, while the Bishop says, " Receive the Holy Ghost 
for the office and work of a Priest in the Church of God, 
now committed unto thee by the imposition of our hands. 
Whose sins thou dost forgive, they are forgiven ; and 
whose sins thou dost retain, they are retained. And be 
thou a faithful dispenser of the word of God, and of his 
holy Sacraments : In the Name of the Father, and of 
the Son, and of the Holy Ghost." ^ 

The opening words are taken from our Lord's address 
to his Apostles, when he communicated to them the 
gift of the Holy Spirit, with authority of Absolu- 
tion.4 By us they are used in a somewhat lower sense ; 
the act of the Bishop being wholly ministerial, and the 
gifts to be received by the faithful Pastor, being but 
His ordinary influences, not miraculous powers. If any 

1 Eph. iv. 8, 11—13. 

2 1 Tim. iv. 14 ; v. 22. 2 Tim. i. 6. For the Priests to join witli the 
Bishop in the imposition of hands, we have the authority of a decree of 
the ancient council of Carthage, A. D, 398, probably derived from the 
passage of Scripture first quoted, though by some it be differently in- 
terpreted. Ecc. Pol. vii. 6, (5). 

3 In King Edward's Prayer-Book the form was simply — " Receive the 
Holy Ghost : whose sins thou dost forgive," &c. 

* John XX. 21 — ^23. We agree with Hooker in taking the " Holy 
Ghost " to signify, not the " person," but the " gifts '' of the Holy Ghost ; 
nor only or chiefly miraculous powers, (though the gifts of the inspired 
Apostles were really such ;) but also " a holy and ghostly authority over 
the souls of men," which was itself a " X^P'-^H-^i oi" gracious donation ; " 
as well as an effectual supply of divine assistance in the right use of it. 
Ecc. Pol. V. 77. See also 1 Tim. iv. 14. 2 Tim. i. b*. 



380 OBJECTION ANSWERED. 

still object to the use of sucli strong language^ as too bold 
an assumption cf authority for any mere man to adopt, 
we bid them consider whether anything more is here 
promised than the Minister of Christ is compelled to 
seek for, and warranted to expect. Not more forcible 
than just is the retort of Hooker : — " Remove what these 
foolish words imply, and what hath the ministry of 
God besides wherein to glory ?" i If our Master has 
said it — " As my Father sent me, so send I you /"^ and 
again, — " Lo, I am with you alway, even unto the end 
of the world ;'''' ^ — surely there can be no presumption in 
those who rightfully succeed to the Apostolic office, 
looking to receive, in due proportion, a full measure of 
Apostolic grace. " The hand which imposeth upon us 
the function of our ministry" assures us " that he which 
receiveth the burden is thereby for ever warranted to 
have the Spirit with him and in him for his assistance 
and support in whatsoever he faithfully doth to dis- 
charge duty." So that " whether we preach, pray^ bap- 
tize, communicate, &c., as disposers of God's mysteries, 
our words, judgments, acts, and deeds, are not ours, hut 
the Holy Ghosfs, Enough, if in heart we did believe it, 
to banish whatsoever may justly be thought corrupt, 
either in bestowing, or in using, or in esteeming the 
same otherwise than is meet." ^ 

To return from this digression, the Bible is then deli- 
vered to each by the Bishop, saying, '' Take thou autho- 
rity to preach the Word of God, and to minister the 
holy Sacraments in the Congregation, where thou shalt 
be lawfull}^ appointed thereunto." ^ 

How solemn and emphatic is this inauguration. The 
Ministers of our Church are set apart to preach the Gos- 

1 Ecc. Pol. V. 77, (8). 2 Jolm xx. 21. 3 Matt, xxriii. 20. 

* Ecc. Pol. V. 77, i8). 

5 In the first Prayer-Book, it was ordered that " The Bishop should 
deliver to everr one of them the Bible in the one hand, and the Chalice 
or cup with the bread, in the other hand." This change was strikinglf 
significant. For the priesthood of our Protestant Church is thus sym- 
bolized, not by the BMe and Soxraments jointly, but by the Bible only. 



MINISTRY OF THE WORD. 381 

^el. This is their peculiar calling. Not to exalt the 
traditions of men, the ceremonies of the Church, or the 
dignity of their office. Not even the holy Sacraments, 
though an important branch of their Ministry, are to 
occupy their attention in comparison with the funda- 
mental and paramount engagement of the ministry of 
the Word. Nor must we forget that it is the vjhole of 
that Word which is now placed in their hands. The 
Nev^ Testament only was committed to the Deacon, as 
intimating that he was called to a limited and more ele- 
mentary Ministry. But now, having been tried, and ob- 
tained some experience in the things of God, he is sum- 
moned to a higher form in the school of Christ, and in- 
trusted with the w^hole Canon of revealed truth. Let us 
earnestly and devoutly pray that the Ministers of our 
Reformed and Scriptural Church may be faithful to their 
calling, and "■ magnify their office :" ^ — not hj ^' jjreach- 
ing themselves^ but Christ Jesus, the Lord ;^^ ^ — " keep- 
ing back nothing that is profitable," ^ — that they may 
be " pure from the blood of all men, not shunning to 
declare unto them all the cot/jisel of God/^ ^ without 
adulteration or reserve. 

The Nicene Creed having been recited, as a scriptural 
summary of our faith, and authorized standard of truth, 
set up by the Church as the banner and guide of her 
commissioned Teachers ; — the newly-ordained take the 
Communion together, as a bond of holy brotherhood, a 
cup of refreshment from the Lord to prepare them for 
their arduous but heavenly warfare. 

Then follows a comprehensive Prayer for the success 
of their Ministry, and a blessing upon their labours : — 
" that they may be clothed with righteousness, and that 
God's Word, spoken by their mouths, may have such 
success, that it may never be spoken in vain." ^ For 
their people also we pray, that " we may hear and re- 
ceive what they shall deliver out of God's most holy 

1 Rom. xi. 13. 2 2 Cor. iv. 5. s Acts xx. 20. 4 Verses 26, 27. 
5 Psalm cxxxii. 9. Isaiah 1y. 10, 11. 2 Thess. iii. 1. 



382 CONSECRATION OF BISHOPS. 

Word, or agreeable to the same, as the 'means of our sal- 
vation,''^ 1 That, being uttered according to His mind 
and will, revealed in the Scriptures, it may be reve- 
rently heard, and cordially embraced ; so that " in all 
our words and deeds we may seek God's glory, and the 
increase of His kingdom." 2 

The office concludes in the same manner as that for 
the Ordering of Deacons. 

THE CONSECRATION OF BISHOPS. 

We come now to the " Form of Ordaining or Conse- 
crating of an Archbishop or Bishop ;" which, though, 
from its nature, more rarely witnessed, is not the less 
important. 

Before we proceed to consider it, let us dwell a little 
more particularly on the scriptural authority for an 
Episcopal order, and on the nature of that distinction 
before asserted to subsist between a Bishop and a Pres- 
byter, as maintained by the Church of England. 

We have already seen that the Episcopal power was 
at first lodged with the tvjelve A^ostles,^ To these were 
subsequently added other Evangelists,^ or preachers of 
the Gospel, who were sent forth with full powers to 
form new Churches, or acted as their delegates in the 
consolidation and government of churches already 
founded. Such were Paul, Barnabas, Silas, Timothy, 
&c., who were all called Apostles.^ They may be di- 
vided into two classes. The Apostles proper, including 
St. Paul, who were " Bishops at large," ^ exercising 

1 Rom. X. 25. 1 Cor. i. 21, 23, 24. 1 Thess. ii. 13. 1 Peter ii. 2. 
2 Matt. V. 16 ; vi. 10. 

3 Hooker well observes that " things are ancienter than their names ;" 
and " names signifying common qualities ancienter than the restraint 
of those names." Ecc. Pol. vii. 2, (2). Thus the office of a Bishop was 
older than the 'fiame of Bishop ; the jBrst bishops being called Apostles. 
Theodoret Comment, in 1 Tim. iii. 1. And the name Bishop at first was 
common to all Pastors. 

* 2 Tim. iv. 5. See Whitby's Preface to Ep. to Titus. 

5 Acts xiii. 2 ; xiv. 4, 14. 1 Cor. ix. 5, 6. Comp. 1 Thess. i. 1, with 
ii. 6. Also Rom. xvi. 7. ^ Ecc. Pol. vii. 4, 0, (3) 



SCRIPTURAL TESTIMONY. 383 

their antliority over the Churches, which they had 
founded, even when absent ; ^ — and the " apostles of 
the Churches," 2 g^ch as Timothy, Titus, Epaphroditus, 
&c., who seem to have been nearly analogous to dioce- 
san bishops.^ 

Ancient story is decisive respecting the appointment 
of James to hQ first bishop of Jerusalem ; and the testi- 
mony of Scripture confirms the tradition.^ That the 
seven churches of Asia were presided over and governed 
by Bishops, seems clear from the style of the epistles 
addressed to their " Angels," or " messengers ;" ^ which 
imply that these Ministers were possessed of supreme 
authority in their respective Churches ; ^ in one of 
which, at least, many Presbyter-bishops existed long 
before."^ 

To turn to ancient Christian writers ; the Epistles of 
Ignatius, Bishop of Antioch and Martyr, bear directly 
on the subject of obedience to Episcopal authority. 8 
Their evidence, indeed, has been often called in ques- 
tion : and probably requires some abatement. But after 
making all reasonable deductions, it will appear, we 
think, to the candid reader, that the ecclesiastical re- 

1 1 Cor. V. 3—5. The titles Bishop and Presbyter were sometimes given 
them ; the former being a name of office, the latter of dignity. Acts 
i. 20. 1 Peter v. 1. See Burton's Hist, of Ch. p. 54, 55. 
2 2 Cor. viii. 23. aTToaroXov ckkXtictlooj/, 

3 1 Tim. V. 22. Titus i. 5. Phil. ii. 25. vjJLav airotTToKov . See 
Whitby's Comment. Eusebius calls Timothy and Titus the first hishojps 
of Ephesus and Crete. Ecc. Hist. iii. 4. § 2. 

4 Jerome, Catal. Scrip. Eccles. Eusebius, Hist. Ecc. ii. 1. Acts xv. 
13 ; xxi. 18. He is commonly called James the Just, the brother of our 
Lord. Probably he was his kinsman ; and not one of the twelve Apostles. 
Burton's Hist, of Ch. pp. 53, 54. 

5 Rev. ii. 1. ayyeXcp. Comp. i. 20, where the "angels" are distin- 
guished from the " churches " over which they presided. 

6 See Rev. ii. 2, 20, &c. If, in some cases, the plural number is used, 
(ii. 23, 24, &c.) the same thing occurs in the epistle of Ignatius to Poly- 
carp ; and a similar transition in some of the canonical epistles. See 
Philemon 2—4. 2 John 3, 4. 7 Ephesus. See Acts xx. 17, 18. 

8 A. D. 107. Peter is said to have been the first bishop by some, by 
others Euodius. The former being an apostle, the latter was the first 
proper bishop. See Jerome's Life of Ignat. and Ecc. Pol. vii. 4, (3). 



384 EVIDENCE FOR EPISCOrACY. 

gime, in the East, was firmly settled in his days, on 
the basis of Episcopacy.^ Advancing seventy years 
onward, we find Irenaeus, in the West, who had, in his 
youth, enjoyed the society and profited by the instruc- 
tions of Polycarp ; asserting, that " the apostles made 
Linus the first Bishop of Rome, and Polycarp of 
Smyrna." 2 

1^0 bring the inquiry further down would be need- 
less. Tertullian's testimony we have already seen ; 
and there is ample evidence in the writings of Origen, 
Clement of Alexandria, and Cyprian, that a threefold 
order prevailed throughout the Christian Church in the 
third century.^ 

May we not then inquire, with Hooker, " If pastors 
were subject to pastors in the Apostles' times," and in 
times immediately succeeding, " is there any com- 
mandment that this subjection should cease, and the 
pastors of succeeding ages should be all equals ?" * 
We may safely challenge our opponents to produce any 
such command. If, then, we should even allow, that 
we have no Divine command for the perpetual mainte- 
nance of Episcopacy ; so that it should be always 
necessary to the existence of a Church : ^ yet we think 
it a rash presumptuous act to break in upon the ancient 
order of Bishops ; an authority sanctioned by scriptural 
examples, clearly in accordance with the analogy of 
social and civil government, and confirmed by the pre- 
vailing, and almost unbroken usage of the Church of 
Christ, in all ages, down to the period of the Refor- 
mation. 

The superiority of Bishops consists principally in the 
power of ordination and government ; in other words, 

1 See Pearson's Vindicise Ignat. on the one side ; and Daillb on the 
other : also Milner's Hist, of Ch. vol. i. pp. 154—162. See Appendix G. 

2 A. D. 177. Adversus Hoeres. 1. iii. c, .3. " Habemus annumerare eos 
qui ab Apostolis instituti suntEpiscopi." 

3 See the authorities in Bingham's Ant. f. ii. ch. i. § 2. 

4 Ecc. Pol. vii. 11, (6). 

5 See Ecc. Pol. vii. 5, (8), and 14, (11). See Appendix H. 



ARCHBISHOP.— PRIMATE. S85 

they are Fathers of the Church's fathers, and Pastors of 
its pastors.^ 

In executing these important functions, they were 
anciently assisted by their colleges of Presbyters, of 
which the Chapters of our cathedrals " are as glasses, 
wherein the very face of apostolical antiquity is yet to 
be seen." ^ 

Besides the above distinction of orders in the Church, 
we recognize an inequality among the Bishops them- 
selves. For, as in a large army, there must needs be a 
subordination of the officers of different regiments under 
one general ; so, when the Christian Church became 
commensurate with the Roman empire, it was gradually 
fitted to its outward framework ; the Bishops of chief 
cities being styled Metropolitans or Primates, and 
taking rank above, and superintendence of, all the pre- 
lates of the different dioceses within their province.^ 

Such was the origin of our title of Archbishop, or 
chief Bishop ; a distinction adopted for the sake of order, 
and far-removed from the arrogant and unscriptural 
claims of the Bishop of Rome. 

THE SERVICE. 

The service opens with a beautiful Collect, being the 
one for St. Peter's day, altered to suit the present occa- 
sion 'A — 

" Almighty God, who by thy Son Jesus Christ didst 
give to thy holy Apostles many excellent gifts,^ and 
didst charge them to feed thy flock ;6 give grace, we 
beseech thee, to all Bishops, the Pastors of thy Church, 

1 irarepas y^vva tt) €KKXr}(na. Epiph. Hser. iii. 75. 
2 Hooker, Ecc. Pol. vii. 7, (2). 

3 Ecc. Pol. vii. 8. The first instance upon record of the rights of Pri- 
mates having been publicly acknowledged, is in the decrees of the Council 
of Nice, A. D. 325, though probably existing long before, according to 
" ancient custom ;" ra apxaia eOri KpaTCircc. 

4 In King Edward's Prayer-Books, the service began with the Epistle. 

5 1 Cor. xii. 8—10. 
6 John xxi. 16. Comp. Acts xx. 28. 1 Peter v. 1, 2. 
2 C 



386 EPISTLE AND GOSPEL. 

that they may diligently preach thy Word, and duly 
administer the godly Discipline thereof." We pray that 
those spiritual gifts, with which the Apostles w^ere en- 
riched, may descend upon their successors ;^ that they 
may faithfully feed, and wisely govern the flock of 
Christ. We pray also for the people, that they may 
" ohey them that have the rule over them, and submit 
themselves " ^ to their " godly discipline ;" that toge- 
ther, " when the Chief Shepherd shall appear, they may 
receive a crown of glory that fadeth not away." ^ 

The Epistle describes the qualifications of a Christian 
Bishop ; which though it refers primarily to Presbyter- 
bishops, is equally applicable to the superior order.'l 

Instead of this, may be read St. Paul's address to the 
elders of Ephesus,^ " wherein there is so lively and 
lovely a character of a faithful pastor, as no pencil but 
his, and none but one so guided, could draw." ^ Here 
may the Ministers of Christ read, in this glass, their 
own duty, and learn by " his rules and example, how to 
live, to suffer, and to preach." 7 

There are three Gospels ; the first taken from our 
Lord's charge to Peter ;§ the second from his commis- 
sion to all the Apostles, as related by St. John ; 9 and 
the third, from St. Matthew's account of the same or a 
similar transaction :^^ — the former stating the authority 
with which they were charged ; the latter the duty 
which they had to perform, and the strength whereby 
they might fulfil it. 

The Bishop elect," in his proper robes,^^ is then pre- 

1 See page 382, Note 3 2 Heb. xiii. 17. 

3 1 Peter v. 4. 4 1 Tim. iii. 1—6. 

5 Acts XX. 17 — 35. This was not in Edward the Sixth's Prayer-Book. 

6 Dean Comber, '^ Ibid. 

8 John xxi. 15—17. This, or John x. was alone appointed in Edward 
the Sixth's first Book. 9 John xx. 19—23. 

10 Matt, xxviii. 18 — 20. In King Edward's second Book, John iv. 15 — 
1 7, or John x. were appointed for the Gospel. 

11 Bishops were formerly elected by the College of Presbyters, and the 
people jointly. The form of an election is still kept up, but it is nothing 
more. 

12 The first Prayer-Book of Edward VI, mentions a " surplice and a 



QUESTIONS. 387 

sented by two Bishops to the Archbishop, as " a godly 
and well-learned man/' one who is duly qualified for so 
responsible an office. 

The Royal Mandate having been read, and the Oaths 
administered, the Archbishop calls for the prayers of 
the Congregation. He reminds them that our Saviour 
spent a whole night in prayer before he sent forth his 
twelve Apostles ; ^ and that the disciples at Antioch 
fasted and prayed before they sent forth Paul and Bar- 
nabas.2 Is it not then most fitting that we should fol- 
low such examples, according to the apostolic injunc- 
tion — " Brethren, pray for usV^^ 

Then follows the Litany, with an additional suffrage, 
appropriate to the occasion ; concluding with a Prayer 
answering to the corresponding ones in the other ordi- 
nation services, " Almighty God, giver of all good 
things," &C.4 

The Archbishop then proceeds to examine the Bishop 
elect, in a manner similar to that pursued with Priests 
and Deacons ;^ viz. respecting his call to this Ministry, 
his persuasion of the sufficiency of the Holy Scriptures, 
his determination to adhere to them, study them with 
prayer, and defend them with diligence ; faithfully 
encouraging truths and resisting error. ^ 

The next question is very important, in a practical 
view, when we consider to how many temptations of 
carnal self-indulgence so exalted a station is necessarily 
exposed. " Will you deny all ungodliness and worldly 
lusts, and live soberly, righteously, and godl}^, in this 
present world ; that you may show yourself in all things 
an example of good works unto others, that the adversary 

cope,"— the second gives no directions respecting vestments, in this 
place. A " rochet," or linen habit peculiar to a bishop, is now required 
to be worn. ■" Luke vi. 12, 13. 2 Acts xiii. 1 — 4. 

3 1 Thess. V. 25. 2 Thess. iii. 1. Heb. xiii. 18. 

4 The words " the edifying and well-governing of thy Church," are 
introduced into our Prayer-Books instead of " the profit of thy congre- 

: gation," as it was in King Edward's Books. 

5 Pp. 370, 371, 377, 378. 6 1 Tim. iv. 7, 15. Titus i. 9. 

2 C 2 



o88 PRAYERS. 

may be ashamed, having nothing to say against you 1"! 
Blessed and honourable would that church be, whose 
Bishops were always mindful of this solemn engage- 
ment ! 

He is next asked whether he will maintain " quiet- 
ness, love, and peace/' 2 and " correct and punish " 
offenders ? ^ Whether he will be faithful to his high 
trust, in " laying hands suddenly on no man : but keep 
himself pure" ^ from the blood of souls. And, lastly, 
w^hether he will be " gentle and merciful to the poor 
and strangers ? " ^ 

The Archbishop then prays that he may have grace 
to fulfil these promises, that he " may be found perfect 
and irreprehensible at the latter day." ^ 

The new Bishop is then completely robed in his epis- 
copal attire ; signifying the putting on the grace of 
Christ, to prepare him for his holy calling.7 Then 
kneeling down, the Bishops, and others present, sing over 
him the beautiful hymn, " Veni, Creator Spiritus ;" 
'^ Come, Holy Ghost," &c., which has been already 
considered.8 

The Archbishop proceeds to offer up a prayer, com- 
mencing in the same manner as the corresponding one 
in the ordination of a Priest. We ask for the chief 
Pastor of Christ's flock, that he ma}^ ever " be ready to 
spread abroad the glad tidings of reconciliation, and use 
the authority given him, not to destruction, but to sal- 
vation, not to hurt, but to help." ^ That having been 
a faithful steward over God*s family, he may " at last 
be received into everlasting joy,"^° 

1 Titus ii. 11, 12. 1 Tim. iv. 12. Titus ii. 7, 8. 2 2 Tim. IL 22—25. 

3 1 Tim. V. 20. 2 Tim. iv. 2. Titus i. 13 ; ii, 15. 
* 1 Tim. V. 22. This question did not occur in King Edward's Prayer- 
Books, in which the exclusive power of ordination seems not to have been 
bestowed upon Bishops. See our remarks in Appendix D. 

5 1 Thess. ii. 7. 2 Tim. ii. 24. 1 Peter v. 3. 1 Tim. iii. 2, 

6 1 Cor. i. 8. 

7 Isaiah Ixi. 10. Zech. iii. 4, 5. Rom. xiii. 14. Col. iii. 11, 12. 

8 See p. 378. 9 1 Tim. iii. 2. 2 Cor. v. 18—20 ; x. 8; xiii. 10. 

10 Matt. xxiv. 45,46 ; xxv. 21. 



THE archbishop's CHARGE. 889 

The Archbishop and Bishops then lay their hands 
upon his head, and bestow their consecrating Benedic- 
tion, in words analogous to those used in the Ordina- 
tion of Priests.! " Receive the Holy Ghost, for the 
Office and Work of a Bishop in the Church of God, 
&c." 2 The consecrated prelate is called upon, in the 
words of St. Paul to Timothy, to '' remember to stir up 
the grace of God which is given him by this imposition 
of hands : for God hath not given us the spirit of fear, 
but of power, and love, and soberness." The same ob- 
jection may be made to this form, which has been 
raised against the other, and our answer in each case 
will be precisely similar. 

The Archbishop then delivers him the Bible, as the 
warrant of his commission, the Royal Mandate of our 
Heavenly King.^ The charge which accompanies this 
significant action, is most solemn and impressive : — 
" Give heed unto reading, exhortation, and doctrine. 
Think upon the things contained in this Book. Be 
diligent in them, that the increase coming thereby may 
be manifest unto all men. Take heed unto thyself, and 
to doctrine, and be diligent in doing them : for by so 
doing thou shalt both save thyself and them that hear 
thee." ^ This refers to his duty as an Evangelist, or 
preacher of the Gospel ; the following to his Pastoral 
character.5 « Be to the flock of Christ a shepherd, not 
a wolf ; feed them, devour them not,''^ ^ What plain 

1 See pp. 379, 380. 

2 In King Edward's Prayer-Books, the form was as follows. " Take 
the Holy Ghost, and remember that thou stir up the grace of God, which 
is in thee, by imposition of hands," &c. See John xx. 22. 2 Tim. 1. 6, 7. 
XcpiCfMa, a " gift " of grace. See Scott's comment on this passage. 
Comp. 1 Tim, iv. 14. Rom. v. 15, " free gift." No mention is made of 
the Bishop's kneeling in King Edward's Book. 

3 In Edward the Sixth's first Prayer-Book, the Bible was ordered to be 
" laid upon his neck." Anciently the Gospels were held over the head of 
the Bishop to be ordained. Con, Carth. iv. 2. Constit. Apost. viii. 4. 
Chrysost. de Laud. Evang,, &c. See Bingham's Ant. ii. xi. 8. 

4 1 Tim. iv. 13—16. 
5 In King Edward's first Book, the Archbishop was here to " piit into 
his hand, thepoMoral staff." 6 John x. 2, 12. Acts xx. 28j 29. 



390 THE archbishop's charge. 

dealing, what scriptural truthfulness is this ! How 
deep the tone of calm piety and spiritual discernment, 
which hreathes through the follo^^dng words : — '^Hold 
up the weak, heal the sick, bind up the broken, bring 
again the outcasts, seek the lost.^ Be so merciful, that 
ye he not too remiss ; so minister discipline, that you 
forget not mercy : that when the chief Shepherd shall 
appear, you may receive the never-fading crown of 
glory." 2 

Having received the Communion together, as the seal 
of the Divine commission, the Archbishop offers up a 
fervent prayer for God's blessing upon his newly-conse- 
crated brother. It is conceived in the spirit of true 
piety, and expressed in scriptural language ; asking 
for him the grace to be faithful in earnest preaching, 
and exemplary in holy living. 3 That when he is called 
to give up his earthly mitre, at the day of final account, 
he may receive in exchange a '^ crown of righteous- 
ness." 4 

The solemn service closes in the same manner as the 
preceding. 

J Ezek. xxxiv. 2 — 16. Comp. Luke iv. 18 ; xix. 10. 1 Thess. v. 14. 
2 1 Peter v. 4. 3 2 Tim. iv. 2. 1 Tim. iv. 12. 

4 2 Tim. iv. a— 8. 



APPENDIX. 



A. 



How early we are to date the general establishment of a 
settled Episcopacy, is a difficult question, respecting which 
very different opinions have been held. Most moderate writers 
agree with Hooker in thinking, that a College of Presbyters 
was the first form of Church-government established by the 
Apostles.^ But, while some, with him, suppose that they 
shortly afterwards superadded the order of fixed Presidents, 
or •' Bishops by restraint," as he calls those whom we should 
turn Diocesan Bishops ; others, supporting themselves by the 
authority of Jerome, attribute the origin of a localized Epis- 
copacy to a " custom of the Church," supposed to have been 
generally adopted as " a remedy against schism," about the 
date A.D. 140.2 

It must be allowed to be rather remarkable that, in some 
of the most ancient and valuable monuments of antiquity that 
have come down to our times, little or no reference is made 
to this order ; such, at least, as would afford any positive proof 
of its distinct and peculiar character. Thus Clement of Pvome, 

1 Ecc. Pol. vii. 5. 
2 See Jerome's Comment on Titus i. 7. and Epist. ad Evang. quoted by 
Nelson on Ember Days in Whitsun Week ; and Ecc. Pol, vii. 5, (2). (8). 



392 APPENDIX. 

in his Epistle to the Corinthians, speaks of *^ Rulers" 
{rjyovfLevoL)^ and "Bishops'' {eiria-KoiroL) , but always in the 
plural number ; and the three orders are nowhere to be found 
in juxta-position.i We must not, however, rashly conclude 
from this circumstance, that there were no bishops in the age 
of Clement ; — for we have ground for believing that he was 
himself Bishop of Rome, at this very time, though it is re- 
markable that he makes no allusion to the subject. Nor does 
Ignatius allude to it in his Epistle to the Romans. Again, 
Justin Martyr, in his first Apology, speaks of a '* President" 
(irpoeaTcos) administering the Eucharist, and performing other 
acts of public worship, assisted by his ** Deacons." ^ Two 
orders only. TertuUian, also, in his account of the discipline 
of Christian Churches in his own time, says, that *' approved 
elders preside." ^ Probably Bishops were intended, but they 
are not distinguished from Presbyters; perhaps, because in 
most cases, they were overseers of their respective flocks, ra- 
ther than of the clergy ; — few or no Presbyters being placed 
under them. We must not forget, however, that, on other 
occasions, Tertullian expressly notices the distinction betw^een 
the three orders ; — as where he says, that " the right of bap- 
tizing belongs to the chief priest, who is the bishop ; and after 
him to presbyters and deacons, yet not without the authority 
of the bishop." ^ As yet, however, the Church seems to have 
been in a transition state, her rudimental government, in 

1 A. D. 93. Some may think that Ep. i. § 1 ; " Being subject to your 
rulers, and giving due honour to the presbyters ; "—is an instance opposed 
to the above statement ; and it is so taken by Nelson. But even Arch- 
bishop Wake, whose Index refers us to § 42, 43, in proof of the divine 
institution ef Bishops, translates irpear^vrepois, " the aged," doubtless, 
on account of the veois, " young men " immediately following. In § 40, 
there is, indeed, an allusion to the threefold order among the Jews ; but in 
§ 42, only bishops and deacons are named, as appointed by the apostles. The 
words eiTLO-KOTrot and riyovfjiepoi, seem to be used by Clement pre- 
cisely as in Acts xx. 28, and Heb. xiii. 7, 17. 

2 A.D. 148. See Apol. i. 85—87. Comp. 1 Tim. v. 17. ol KaKcvs 
Trpo 6(7X0)765 TTpecr/BuTepoi. 

3 A. D. 200. See Lib. Apolog. c. 39. " Prsesident probati quique 
seniores." 

i De Eaptismo, c. 17, and De Prasscript, c. 41. 



APPENDIX. 893 

some places, exhibiting only two orders of the Christian mi- 
nistry, in others, the whole three complete.^ 



B. 



Much of the confusion respecting Church order is attri- 
butable to a want of clear definition of the terms used in dis- 
pute. The Church of Rome, following the schoolmen, distin- 
guishes between order and jurisdiction ;^ making Bishops and 
Priests to be of the same order, though differing in rank and 
jurisdiction. Some of the Fathers occasionally speak in this 
way ;3 and Cranmer himself was once of this opinion. (Bur- 
net's Hist, of Reform. Book i. 1540.)"^ Indeed, we may ob- 
serve, that our Church uses the words ordination and conse- 
cration promiscuously, with reference to the appointment of 
a Bishop. On the other hand, if we make order, in this case, 
to mean no more than rank, or office, we shall find a multi- 
plicity of orders in the Church, rather than three; Arch- 
bishops, Archdeacons, Deans, &c., having all different degrees 
of honour and varieties of jurisdiction, as well as Bishops, 
Presbyters, and Deacons. 

1 Dr. Burton thinks that the threefold government was generally esta- 
blished at the beginning of the second century ; the above reasons incline 
the writer to place the date considerably lower. A singular instance of 
Presbyterian government existed long after in the ancient monastery of 
lona, as recorded by Bede. Ecc. Hist. iii. c. 4. " Habere autem solet 
ipsa insula rectorem semper abbatem preshyterum, Cujus juri et omnis 
provincia et ipsi etiam episco'pi ordine inusitato debeant esse subjecti" &c. 
2 Bingham, Antiq. ii. i. 1. Bishop Burnet on Art. xxv. 

3 " Episcopi et Presbyteri una ordinatio est, uterque enim sacerdos 
est, sed Episcopus primus est." — Hilar, in 1 Tim. iii. 1, quoted by "Whitby. 
So Jerome on Titus i. 5. 

4 Possibly a kind feeling on the part of our first Reformers induced 
them to take low ground on this subject, in condescension to their bre- 
thren on the Continent and in Scotland : who generally laboured under 
an almost unavoidable defect in this point of Ecclesiastical order. 



394 APPENDIX. 



The ancient Fathers of the Church insist much upon this 
orderly succession. Thus Clement, in his Epistle to the Co- 
rinthians, § 42, *' The Apostles have preached to us from our 
Lord Jesus Christ, Jesus Christ from God. Christ therefore 
was sent by God, the Apostles by Christ : so both were orderly 
sent, according to the will of God. Thus preaching through 
countries and cities, they appointed their first-fruits to be 
Bishops and Deacons, over such as should believe, having 
proved them by the Spirit." Again, " 44. Our Apostles 
knew by our Lord Jesus Christ that contentions should arise 
upon account of the ministry (or, the title of Bishop). 
Therefore they appointed the persons before mentioned, and 
gave direction, hoWy when they should die, other approved men 
should succeed in their ministry.'^ (Abp. Wake's translation 
is generally adhered to in the above passages) . 

Irenaeus, in his valuable treatise against heresies, has the 
following remarkable testimony -• " We can enumerate those 
who were appointed by the Apostles Bishops in the Churches, 

and their successors even to us For they wished those to 

be very irreprehensible in all things, whom they left their suc- 
cessors, delivering' to them their own place of government (ma- 
gisteriij .'* He then enumerates the succession of Bishops in 
the Church of Rome, beginning with its founders Peter and 
Paul, Linus its first Bishop, and so on, to Eleutherus, 
" who now has the bishopric in the twelfth place from the 
Apostles.'* (Iren. iii. 3). 

To add one more ancient and unquestionable witness, Ter- 
tullian, in his *' Praescript. against Heretics," thus writes : 
*' Let them show the origins of their churches, let them un- 
fold the order of their bishops, so succeeding one another in a 
regular line, that the first bishop of them have had for his 
author and predecessor some Apostle, or some apostolical 
man, who continued with the Apostles. For so apostolical 



APPENDIX. 895 

Churches prove their estates.^ So the Church of Smyrna 
adduces Poly carp placed over it by John : so that of the 
Romans Clement ordained by Peter." (c. 32.) Hooker 
Ecc. Pol. vii. V. (9), quotes this passage imperfectly. It 
teaches us, when fairly considered, that, while the principle of 
Apostolical Succession was an established one, the particular 
succession is not a matter on which much stress can be laid ; 
Irenseus making Linus the first Bishop of Rome, while Ter- 
tullian seems to give this honour to Clement. Some learned 
men explain this to mean, that Clement was ordained the 
successor to Linus and Anacletus, during Peter's life-time. 
This, however, is improbable, and Tertullian is speaking ex- 
pressly of " the first Bishop." Augustine, again, places Cle- 
ment between Linus and Anacletus. Ep. 165. See Bingham, 
Antiq. ii. i. 3, 4. 



D. 



The language of the Church, on this subject, was much 
more lax, and less rigid, in the first Preface, published L549, 
than in our present books : the terms, " lawful authority,*' 
" lawful Bishop, &c.," and ''Episcopal Consecration, or Ordi- 
nation," being of later date. In the first book, it was only 
stated, that *'It is requisite, that no man, (not being at this 
present Bishop, Priest, or Deacon ) shall execute any of 
them, except he be called, tried, examined, and admitted ac- 
cording to the form hereafter following." This afforded an 
opening for that liberty, which, at the commencement of the 
Reformation, was freely granted to foreign ministers possess- 
ing only Presbyterian orders, to take part in the service of the 
Church. See Bp. Burnet on Art. xxiii. ii. and Strype's Annals 
quoted in Rev. J. Cumming's Apology for the Church of 
Scotland, p. 14, where are some curious remarks on the Pres- 
byterian Episcopate, and Apostolical Succession of the Scotch 

1 " Census suos deferunt." Hooker's translation is nearly followed. 
Bingham renders it "make their reckoning." 



896 APPENDIX. 

Kirk, pp. 14 — 25. On the admission of Presbyterians to the 
ministry of the Church of England, see Keble's Preface to 
Hooker, p. Ixxvi., and Travers' Supplication, Vol. iii. p. 689. 
Hooker himself argues in favour of a liberal view of ecclesias- 
tical polity. *• He which affirmeth speech to be necessary 
among all men throughout the world, doth not thereby im- 
port that all men must necessarily speak one kind of language. 
Even so the necessity of polity and regiment in all churches 
may be held vnthout holding any one certain form to he neces- 
sary in them all.'' Ecc. Pol. iii. 2. (1). Again, he quotes 
a weighty golden sentence from St. Augustine : " If ye will 
dispute, and condemn one sort by another's custom, it will be 
but matter of endless contention : where, forasmuch as the 
labour of reasoning shall hardly beat into men's heads any 
certain or necessary truth, surely it standeth us upon to take 
heed, lest with the tempest of strife the brightness of charity 
and love be darkened.'' Ep. 36. Ecc.Pol.iii.il (13). For 
the application of this truth, see (14), or vii. 14 (11). See 
also the Rev. T. Scott's excellent observations on Num. ii. 



The Oath of Supremacy, in King Edward's First and Second 
Books, was as follows: '* I from henceforth shall utterly re- 
nounce, refuse, relinquish, and forsake the Bishop of Rome, 
and his authority, power, and jurisdiction. And I shall never 
consent nor agree, that the Bishop of Rome shall practise, 
exercise, or have, any manner of authority, jurisdiction, or 
power within this realm, or any other the king's dominions, 
but shall resist the same at all times, to the uttermost of my 
power. And I from henceforth will accept, repute, and take 
the King's majesty to be the only supreme head in earth, of 
the Church of England : and to my cunning, wit, and utter- 
most of my power, without guile, fraud, or other undue mean, 
I will observe, keep, maintain, and defend, the whole effects 
and contents of all and singular acts made, and to be made, 



APPENDIX. 397 

within this realm, in derogation, extirpation, and extinguish- 
ment of the Bishop of Rome, and his authority, and all other 
acts and statutes, made or to be made, in reformation and cor- 
roboration of the King's power, of the supreme head, in earth, 
of the Church of England : and this I will do against all man- 
ner of persons, of what estate, dignity, or degree, or condition 
they be, and in no wise do nor attempt, nor to my power 
suffer to be done or attempted, directly, or indirectly, any 
thing or things, privily or apertly, to the let, hinderance, da- 
mage, or derogation thereof, or any part thereof, by any man- 
ner of means, or for any manner of pretence. And in case 
any other be made, or hath been made, by me, to any person 
or persons, in maintenance, defence, or favour of the Bishop 
of Rome, or his authority, jurisdiction, or power, I repute the 
same as vain and annihilate, so help me God, all saints and 
the Holy Evangelist." qu. (Evangel) ? 



In the First Prayer-book this office began in the following 
method : — 

The Introit — Psa. xl. or cxxxii. or cxxxv. 

Epistle — Acts xx. 17 — 35, or 1 Tim. iii. &c. 

Gospel'— Matt, xxviii. 18 to end, or John x. 1 — 16, or John 
XX. 19—23. 

Then the latter version of *' Veni Creator." 
*' Come, Holy Ghost," &c. 

(The former, and shorter version was not added till the last 
review.) 

Then the candidates were presented, " every one having upon 
him a plain albe." 

The service then proceeded as at present. 



398 APPENDIX. 



G. 



Mr. Cureton's discovery of an ancient Syriac version of parts 
of the Epistles of Ignatius to the Ephesians, the Romans, and 
Polycarp, is very important. Though it does not prove that all 
the rest is a forgery, it gives a peculiar value to the portion 
thus ascertained to be of such genuine antiquity. These re- 
mains are sufficient to establish our position, without any of 
that exclusive severity, and inflated tone, which appeared too 
conspicuous in the suspected parts. Ignatius calls himself "a 
Bishop of Syria" (Ep. Rom. § 2j. Onesimus, *' Bishop of 
Ephesus'* (Ep. Eph. § 1), and Polycarp, " Bishop of Smyrna" 
(Ep. to Polyc. Pref.). In the last Epistle occurs the follow- 
ing passage in the Syriac MS. : ** My soul be security for them 
that submit to their Bishop, with their Presbyters and Deacons. 
And may ray portion be together with theirs in God." (Ep. 
Polyc. § 6). 



H. 



The following striking passage may be useful to cool the 
ardour of some uncharitable zealots. ** Another extra- 
ordinary kind of vocation (besides a special Divine call) 
is, when the exigence of necessity doth constrain to leave the 
usual ways of the Church, which otherwise we would willingly 
keep : where the Church must needs have some ordained, and 
neither hath nor can have possibly a bishop to ordain ; in case 
of such necessity, the ordinary institution of God hath 
given oftentimes, and may give place. And therefore we are 
not simply without exception to urge a lineal descent of power 
from the Apostles by continued succession of bishops in every 
effectual ordination'' Hooker. Ecc. Pol. vii. 14. (11). 



CHAPTER XVI, 



THE ARTICLES. 



We have seen that the Clergy, at their Ordination, pro- 
mise to conform to the doctrine and discipline of the 
Church : The authorized standards of the former, are 
the Articles and Homilies, while the Rubrics and 
Canons are their guides to the latter.' 

The Articles of the Church of England may be called 
" the Clergyman's Creed,'' to which he is obliged to sub- 
scribe, while the lay members of the Church are only 
called upon to assent to the Apostles' Creed. In another 
point of view, they correspond to those Confessions of 
Faith, which were drawn up by other Protestant 
Churches, at the Reformation ; intended to counteract 
the errors of prevalent heresies, to be a standing protest 
against Popery, and a means of detecting and excluding 
from the ministry the concealed adherents of Rome. 

Compiled at that interesting period, when our Church 
was just emerging from the gloom of ancient supersti- 
tion, into the broad daylight of the Gospel ; — they have 
never lost their value, nor ceased to serve the twofold 
purpose for which they were designed ; — namely to be 
"a touchstone to the opinions and faith of professing 

1 " The case of the Homilies and Canons is different from that of the 
Articles and Rubrick. They are indeed equally set forth by authority. 
The one is as truly the doctrine, and the other is as truly the law, of the 
Church. But still the regard that we are supposed to pay to them is not 
equally the same." — Archdeacon Sharp. The reason of this difference lies 
chiefly in the subscription required to the one, and not to the other. 



400 USE OF ARTICLES. — HISTORY. 

Christians, and a tcatch-Ught, warning against the rocks 
where so many have made shipwreck." 

The Articles were originally forty -two in numher, 
and were " agreed upon by the Bishops and other learn- 
ed and godly men, in the convocation held at London, in 
the year 1552, to root out the discord of opinions, and 
stahlish the agreement of true religion ; " and " pub- 
lished by the Royal authority "2 of Edward the sixth. 
Having been repealed in the reign of Mary, they were 
restored by Queen Elizabeth, in the year 1562, in a 
form slightly altered, constituting our present Thirty- 
nine Articles. 

Cranmer and Ridley are believed to have been the 
chief framers of the originals, assisted by other eminent 
divines of that Augustan age of English Theology ; ^ 
when truth was drawn fresh and pure from the mine 
of Scripture, freed from the old incrustations of error, 
and unalloyed by new subtleties. 

As a standard of sound doctrine, they are eminently 
marked by deep and thorough knowledge of the Scrip- 
tures, great practical wisdom and perspicuity of state- 
ment, and, above all, by Christian moderation ; — alike 
remote from that spurious charity which confounds the 
distinction of truth and error, and can make light of 
the mutilation and perversion of the saving doctrines 
of the Gospel ; — and that narrow-minded bigotry, which 
multiplies, while it magnifies, schisms, and regards 
every diversity of sentiment and practice, with the 
same horror, as damnable and soul-destroying heresy. 



1 Preface to " The Religion of the Reformation." Seeley. 1826. 

2 Preface to " Articles of Edward VI." Parker Soc. Ed. pp. 486, 526, 
572. 

^ " How or by whom they were prepared, we do not certainly know. 
Questions were framed relating to them ; these were given about to many 
Bishops and divines, who gave in their several answers ; those were 
collated and examined veiy carefully ; all sides had a full and fair hear- 
ing, before conclusions were made," — Bishop Burnet's Introduction to 
Exposition of Articles, p. 7. He afterwards adds, " They were prepared, 
as is most probable, by Cranmer and Ridley," — p. 8. See Appendix A. 



SUBSCRIPTION. 401 

Thus beautifully and evenly poised by the balance of 
the sanctuary ; the Articles have been for ages the life- 
boat of the Church of England, which have kept her 
safe and afloat amid every change of circumstances, 
throughout the stormy night of her open enemies and 
assailants, and amid the hidden rocks and quicksands, 
in the day of her faithless friends. 

Much unnecessary controversy has been raised re- 
specting the sense in which they are to be taken and 
subscribed ; too plain an indication of the departure of 
her children from the simplicity and purity of the old 
Protestant faith. 

The declaration prefixed to the Articles expressly 
teaches that they are to be " submitted to/' in their 
^^ plain and full meaning," and "taken in the literal 
and grammatical sense." l Indeed common sense and 
honesty alike reclaim against that " non-natural sense " 
which some would impose.2 

Bishop Burnet has truly stated that " the meaning 
of every subscription is to be taken from the design of 
the imposer, and from the words of the subscription it- 
self ; " ^ not these separately, but in combination with 
each other. The design was to promote " consent touch- 
ing true religion,^' ^ the subscription declares a free and 
hearty " assent " ^ to the Articles, in their " literal '^ 
sense. What room, therefore, could have been found for 
ambiguity, if conscious declension from the true doctrine 

1 " His Majesty's Declaration," prefixed to the Articles, as is commonly 
believed, by James I., but according to Bishop Mant, by Charles I. 
2 Ward's " Ideal,'* Tract 90, of the Oxford Series, &c. 
3 See Introduction to Exposition of Articles, p. 11. 
4 Title to the Articles. 
5 Canon xxxvi. requires every clergyman at his ordination, or admis- 
sion to any eccleciastical benefice, &c. to declare that " he alloweth the 
Book of Articles of Religion, and acknowledgeth all mid every of them 
besides the Ratification, to he agreeable to the loord of God." The form of 
subscription is also given. " I do willingly and ex animo subscribe," &c. 
No words can more strongly express an entire agreement in the doctrines 
we are commissioned to teach. The 13th of 2 Eliz. cap. 12. requires that 
every clergyman, at his induction to a benefice, should read the Articles 
in the Church, and declare his " unfeigned assent to them." 
2 D 



402 REVIEW OF THE ARTICLES. 

of the Church had not studiously sought out or invented 
it, to give a colour to its dishonest evasion ? 

It is not consistent with our plan to enter upon so 
wide a field as the exposition of the Articles. A few 
words, by way of an outline of their contents, must suf- 
fice ; while we refer the reader to more extended trea- 
tises, for fuller information.^ 

The first five Articles contain the Christian doctrine 
respecting the three Divine Persons in the Holy Trinity, 
as already considered in treating of the Athanasian 
and Apostle's Creeds.^ In the three next, the rule of 
Faith is established, as contained in the Scriptures of 
the Old and New Testament, and asserted and explain- 
ed in the three Creed s.^ The ten following declare, in 
a very full, accurate, and evangelical manner, the way 
of salvation for fallen man, through the free and sove- 
reign grace of Christ, working in us, and appearing for 
nsA Here is, indeed, " the glorious Gospel of the 
blessed God " ^ set forth so clearly, and in such accord- 
ance with the rule of Scripture, as to deserve the Chris- 
tian student's deepest attention, and the careful perusal 
of every member of the Church. Indeed the great 
body of pious dissenters concur in these Articles, and 
many have acknowledged their excellence ; while many 
more have drunk of these precious streams, who did 
not recognize the channel through which they flowed. 
Nor4s it too much to assert, that the Doctrinal Articles 
of our Church have been the means of preserving in 
the good old way many a separate community ; while 

1 Besides the works of Bishops Burnet and Tomline, which, however 
Talnable, as compendious treatises, on practical and historical points, are 
very defective in their statements of gospel truth : — we may refer to the 
following recent publications of a more popular character ; — " The Re- 
ligion of the Reformation as exhibited in the 39 Articles." Seeley, 1826. 
" Discourses upon some of the Doctrinal Articles," by the Rev. H. Blunt, 
Hatchard ; and " Explanation of the 39 Articles," by Rev. H. Budd, 
in " Helps for the Young," Part ii. Seeley. 1839. 

2 See pages 50—52, 80—85 ; and Appendix B. 

s See p. 215, and Appendix C. * See Appendix D. 5 i Tim. i. 2. 



SYSTEM OF DOCTRINE. 408 

they have shed a bright reflection in the path of truth, 
unnoticed perhaps as the common light of day : — and 
flashed a beacon-glare upon those shoals of error, on 
which, in the dark, they had else made shipwreck. 

The Church here teaches us, that " man is very far 
gone from original righteousness, and is of his own 
nature inclined to evil ;"^ so that we have no power 
of ourselves to turn to God, or " do good works accept- 
able to Him ; " '^ without the grace of God preventing 
us," as a spur, to quicken us to will, and working with 
us, as a hand, to enable to do His good pleasure. 2 First 
" giving us good desires," and then " bringing them to 
good effect." ^ She proclaims the alone sufficiency of 
the merits of Christ, as the righteousness of the be- 
liever ; ^ and the utter worthlessness of our own works, 
when they precede, instead of following our justifica- 
tion : 5 teaching us to regard all our services for God as 
a mere debt, the performance of which can deserve no- 
thing ; ^ the best of them being defiled with sin, from 
which Christ alone was perfectly free. 7 In fine, she 
traces up all our salvation to '^ the everlasting purpose 
of God," 8 chosing to deliver us from wrath, and make 
us in Christ, " vessels unto honour ; " ^ in due time 
"calling us by His Spirit," ^^ "justifying us by faith 
freely," " " adopting us into his family," ^^ « conform- 

» Art. ix. Comp. Eccles. vii. 29. Jer. xvii. 9. Rom. iii. 9 — 19. 

2 Art. X. Comp. John yi. 44 ; xv. 4, 5. 2 Cor. iii. 5. Phil, ii- 13. 

3 Collect for Easter Day. See Hooker, vol. ii. p. 691. Keble's Ed. 

4 Art. xi. Rom. iii, 20—28 ; iv. 3—5 ; x. 3, 4. 1 Cor. i. 30, 31. Gal. 
ii. 16. The " Homily on Justification," referred to is that "On Salva- 
tion," attributed to Cranmer. 

5 Arts, xii, xiii. Comp. Isaiah Ixiv. 6. Rom. viii. 7 — 9 ; ix. 16 ; xi. 
■. 35 ; xiv. 23. Eph. ii. 4, 5. Titus iii. 5. 

■ 6 Art. xiv. Job xxii. 2, 3 ; xxxv. 7. Psalm exliii. 2. Luke xvii. 7 — 
10. 1 Cor. iv. 7. 

7 Art. XV. Ecc. vii. 20. Rom. vii. 15, 21. James iii. 2. 1 John i. 

-' 8, 10 ; and John xiv. 30. 2 Cor. v. 21. Heb. iv. 15 ; vii. 26. 1 Peter 

ii. 22. 8 Art. xvii. Comp. Eph. i. 3—11 ; iii. 11. 1 Peter i. 2. 

9 Rom. ix. 21—25. 2 Tim. ii. 20, 21. 

10 Rom. viii. 29, 30. 2 Tim. i. 8, 9. ii Rom. v. 1, 2. 

V2 Eph. i. 5. Gal. iv. 4—7. 1 John iii. 1, 2. 

2 D 2 * 



404 SEVENTEENTH ARTICLE. 

ing US to the image of his Son/' ^ and leading us in a 
course of "good works/' ^ to the attainment of " ever- 
lasting felicity." ^ Thus our whole salvation, from first 
to last, is shown to be of mere grace and mercy.4 
Surely our Church testifies truly that " the godly con- 
sideration of our election in Christ is full of sweet, 
pleasant, and unspeakable comfort to godly persons,^ 
and such as feel in themselves the working of the Spirit 
of Christ, mortifying the works of the flesh, and their 
earthly members, and drawing up their mind to high 
and heavenly things ; ^ as well because it doth greatly 
establish and confirm their faith of eternal salvation to 
be enjoyed through Christ, as also because it doth fer- 
vently kindle their love towards God." 7 At the same 
time she warns us against the fatal abuse of this doc- 
trine, and teaches us, (remembering that " secret things 
belong unto the Lord our God," and are not to be curi- 
ously pried into by carnal reasonings,) to embrace, with 
simple faith, those ^'- general promises," which are 
given to us in Holy Scripture to be appropriated by us, 
for our own individual benefit, and that of our " chil- 
dren " also : 8 and in all things to follow the revealed 
will of God.9 

The remaining twenty-one Articles relate to the con- 
stitution and discipline of the Christian Church.^^ Here 
also the moderation of our Church is eminently dis- 
played. For, while a bold stand is made against the 
errors of Rome, and the " trumpet gives no uncertain 
sound," 11 when the honor of Christ is at stake ;— onall 
minor points, we find her adopting a tone of cautious 
reserve, as if afraid to go a step beyond the rule of 
Scripture, or to endanger by too great positiveness and 

1 Rom. viii. 29. 2 Jolin xv. 4, 8, 16. Eph. ii. 10. Titus ii. 11, 12. 

3 1 Peter i. 3-5. Jude 24, 25. 
4 1 Cor. i. 30 ; xv. 10. 2 Cor. v. 18. Eph. ii. 5, 8. Titus iii. 5. 
5 Rom. V. 2, 11. 1 Peter i. 8, 9. 
6 Rom. viii. 13. Col. iii. 5, and 2 Cor. iv. 18. Phil. iii. 20. Col. iii. 1—4. 
7 Rom. viii. 33—39. 1 John iv. 19. » Deut. xxix. 29. 

9 John vi. 40 ; vii. 17. i^ See Appendix E. n 1 Cor. xiv. 8. 



SCRIPTURE PROOFS. 405 

strictness, the unity of the Church. As most of these 
Articles have already come under review, in the former 
part of this work, we shall not further enlarge upon 
their contents.^ Four more were contained in King 
Edwards' ^book, which are now repealed ; not so much, 
perhaps, because any of them were disapproved of by 

1 The following additional scripture proofs may be acceptable to some 
of our readers : — 
Art. i, — Jer. x. 10. Jolm iv. 24. Numb, xxiii. 19. Psalm cxlvii. 5. 

Zech. ix. 17- Heb. i. 3. 
Art. ii. — Matt. iii. 17. John i. 14. Micah v. 2. Heb. i. 8. Isaiah vii. 

14, with Matt. i. 23. 2 Cor. v. 19. Heb. ii. 17. Rom. v. 18. 

Heb. ix. 28. 
' Art. vi.— 2 Tim. iii. 15—17. Isaiah viii. 20. Gal. i. 7—9. Rev. xxii. 

18, 19. 
Art. vii.— Matt. v. 17—20. Gal. iii. 24, 25. John v. 39. Matt. xii. 17. 

Heb. xi. ; vii. 12 ; viii. 13. Rom. iii. 31. 

• Art. ix.— Job xiv. 4. Psalm Ii. 5. Rom. vii. 18, 22, 23. Gal. v. 17. 

Rom. viii. 7, 1. Mark xvi. 16. Rom. vii. 7, 8. 
, Art. xii.— Eph. ii. 10. James ii. 17, 26. John xv. 5. Gal. v. 6. Matt. 

vii. 17, 20. Phil. iv. 18. Titus iii. 8. Matt. v. 16. 
■ Art. xvi.— Ezek. xviii. 4. Rom. vi. 23. Matt. xii. 31, 32. 1 John v. 16, 
17. Luke xxii. 31—34. Isaiah i. 18. 
Art. xviii. — Acts iv. 12. John xiv. 6. 1 John v. 12. Rom. x. 13—17. 

Eph. ii. 12. Gal. i. 8. 
Arts, xix, XX. — See Ch. i. 
Art. xxi. — Rom. xiii. 1, Isaiah viii. 20. 

Art. xxii. — 1 John i. 7, 9. Rev. xiv. 13. Luke xxiii. 43. Exod. xx. 4. 
5. 2 Kings xviii. 4. 1 Tim. ii. 5. Matt. iv. 10. 1 John v. 21, 
' Art. xxiii.— See pp. 360—364. 

• Art. xxiv. — 1 Cor. xv. 11—19. 1 John iv. 24. 

/) Art. XXV.— Acts ii, 38, 41, 42. See pp. 169, 170 ; 271, 272. 

Art. xxvi.— Matt, xxiii. 2, S. 1 Cor. iii. 5, 7. 1 Tim. vi. 19, 20. 
' Art. xxvii. — See p. 214. 

i Arts, xxviii, xxix.— See pp. 170, 171, &c. 185, 186. 
[^ Art. XXX. — See p. 193. 
■' Art. xxxi, — See p. 191. 

Art. xxxii.— 1 Cor. ix. 5. 2 Tim. iii. 2, 4, 8, 11. 12 ; iv. 1—3. Heb. xiii. 4. 
^ Art. xxxiii.— See pp. 138, 139, 172. 

Art. xxxiv. — Pp. 5 — 9. 
;.' Art. xxxvii. — Rom. xiii. 1 — 5. 1 Peter ii. 13, 14. 1 Sam. xv. 17. 1 Kings 
ii. 27, 35. 2 Kings xxiii. 21. 1 Chron. xvi. 4. 2 Chron. viii. 
14, 15 ; xix. 5, 8 ; xx. 1 — 5, 21 ; xxxi. 2 ; xxxiv. 33. Luke iii. 14. 

Art. xxxviii.— Acts iv. 32, 34, 35 ; v. 3, 4 ; xx. 35. 2 Cor. ix. 6, 7. 1 Tim. 
.; vi. 18. 

Art. xxxix. — Matt. v. 33 — 37. James v. 12. Exod. xx. 7 ; xxii, 11. 
.! Deut. vi. 13. 2 Cor. i. 23. Heb. vi. 16, 17. 



406 OBJECTIONS ANSWERED. 

our Elizabethan Reformers, as because they appeared 
to them unnecessary.^ 

Before we conclude, it may be well to notice two 
grave objections brought against the entire body of 
the Articles ; — the one levelled against the Royal autho- 
rity by which they are sanctioned, and the other 
against the establishment of a National Creed by legis- 
lative enactments. 

"Without attempting to discuss so large a question in 
the brief space allotted to us, we are satisfied to reply 
to the former, in the words of Bishop Burnet, " As 
every private man must choose for himself, and believe 
according to the convictions of his reason and consci- 
ence, so every prince or legislative power must give the 
public sanction and authority according to his own per- 
suasion ; this makes indeed such a sanction to become 
a law, but does not alter the nature of things, nor 
oblige the consciences of the subjects, unless they come 
under the same persuasions." 2 

With regard to the second, w^hich, in strict accuracy, 
contains the first : — we maintain that a Christian go- 
vernment is as solemnly bound to provide a national 
establishment of true religion for its subjects, as a Chris- 
tian father is to give a sound religious education to his 
children. We can draw no just line of distinction be- 
tween Abraham's " commanding his children and his 
household to keep the way of the Lord ;" (his family 
numbering several hundred souls ^ ) and Constantine's 
establishing Christianity throughout the extent of the 
Roman empire.^ We do not pretend that men can be 
made religious by Acts of Parliament ; but it has never 
been shewn that such assistance to the spread of the 
gospel is unnecessary or unscripturaL The abuse of an 
establishment to the propagation of error, no more dis- 

1 See Appendix F. 
2 Introduction to Exposition of Articles, p. 8. Ed. 1745. 
3 Gen. xviii. 19. Comp. xiv. 14, where the word " trained," may also 
be rendered " catechized," or placed under a system of religious and 
moral discipline. ^ See Appendix G. 



USE OF ESTABLISHMENTS. 407 

proves its usefulness as a handmaid of truth, than do 
any other abuses of what is intrinsically valuable. This 
too, is the only way in which we can conceive those pro- 
phecies to be fully accomplished which teach us to ex- 
pect, that " kings shall be the nursing fathers of Zion, 
and their queens her nursing mothers." ^ And by this 
means, though not by this alone, it is probable, that 
Christ's "kingdom," which * 4s not of this world," 2 
will subjugate to itself all other kingdoms ; and without 
displacing one righteous monarch from his throne, will 
cover the length and breadth of the empires of the globe, 
" as the waters cover the sea." ^ 

1 Isaiah xlix. 23. Comp. Ix. 3, 10, 11, 16 ; Ixii. 2. Comp. Psalm ii. 
10—12 ; Ixviii. 31 ; Ixxii. 10, 11 ; cxxxviii. 4, 5. Rev. xxi. 24—26. 
2 John xviiL 36. s Isaiah xi. 9. 



APPENDIX. 



When Ridley was charged by the Popish Disputants at Ox - 
ford, with being the author of the Catechism of King Edward 
VI., to which the forty-two Articles were appended ; — he re- 
plied, " I put forth no Catechism." Cole: "Did you never 
consent to the setting out of those things which you al* 
lowed ? " Ridley : — " I grant that I saw the book ; but I deny 
that I wrote it. I perused it after it was made, and I noted 
many things for it ; so I consented to the book. I was not 
the author of it." — And again ; ** I answer, that those articles 
were set out, I both writing and consenting to them. Mine 
own hand shall testify the same, and Master Cranmer put his 
hand to them likewise, and gave them to others afterward." 
Parker Soc. Ed. p. 227. 



B. 



In the first edition of the Articles, they were not numbered, 
and in the one on the Word (Art. ii.) those words " begotten 
from everlasting of the Father, the very and eternal God, and 
of one substance with the Father ; " — did not appear. In the 
next Article, after the words "went down into Hell," there 
followed — " For the body lay in the sepulchre, until the re- 



APPENDIX. 409 

surrection : but his ghost departing from him, was with the 
ghosts that were in prison, or in hell ; and did preach to the 
same: as the place of St. Peter doth testify," (Art. v.) " Of 
the Holy Ghost " — is not found there. 



C. 



In the Article on *' the siffficiency of Holy Scj'ipture" (vi.) 
after the words *' proved thereby," king Edward's Book pro- 
ceeded. — " Although it be sometime received of the faithful 
as godly and profitable for an order and comeliness ; yet no 
man ought to be constrained to believe it as an article of 
faith, or repute it requisite to the necessity of salvation,'* 
(The Latin of the concluding clause is the same as at present.) 
The rest of this Article is additional. (Art. vii.) was as fol- 
lows. " The Old Testament is not to be put away, as though 
it were contrary to the New, but to be kept still. For both &c." 
The clause from " although the law &c ,'* to the end, is taken 
from a following Article. 



D. 



The Article on " Original sin,'' (ix.) originally differed 
little from its present form. After the words " the Pelagians,^ 
do vainly talk," was added, " which also the x\nabaptists do 
now-a-days renew." Instead of ^'them that are regene- 
rated," was read '* baptized," in the English, though the 
Latin had *' renatis." 

Article X. began at the words ''we have no power" &c. to 
the end. Then came an Article '* Of Graces" now omitted. 
" The grace of Christ, or the Holy Ghost by him given doth 
take away the stony heart, and giveth an heart of flesh. And 
although those that have no will to good things, he maketh 

1 The Pelagians were the follo-wers of Pelagius, or Morgan, a Welsh- 
man, who lived about the year, A, D. 400, who denied original sin, and 
the need of divine gi'ace. 



410 APPENDIX. 

them to will ; and those that would evil things, he maketh 
them not to will the same : yet nevertheless he enforceth not 
the will. And therefore no man, when he sinneth, can excuse 
himself, as not worthy to be blamed or condemned, by alleging 
that he sinned unwillingly, or by compulsion." Article XI, 
** Of Justification j" was simply as follows: ** Justification by only 
faith in Jesus Christ, in that sense as it is declared in the homily 
of Justification, is a most certain and wholesome doctrine for 
Christian men." Art. XII is additional. XVI. was headed, " Of 
Sin against the Holy Ghost.^' For the words *' the grant of re- 
pentance," we find " a place for penitents," which occurs again 
at the end of this Article ; deny the place for penitents to . . . 
and amend their lives." Then followed an Article on *' Blas- 
phemy against the Holy Ghost." — " Blasphemy is, when a man 
of malice and stubbornness of mind doth rail upon the truth 
of God's word, manifestly perceived ; and being enemy there- 
unto persecuteth the same. And because such be guilty of 
God*s curse, they entangle themselves with a most grievous 
and heinous crime ; whereupon this kind of sin is called and 
affirmed of the Lord unpardonable." 

The XVIIth Article stood nearly as at present, only in the 
conclusion, we read, " Furthermore, although the decrees of 
predestination are unknown unto us ; yet we must receive 
God's promises, &c." An important addition, as shewing 
distinctly the reference of this clause, now rendered somewhat 
ambiguous, by the omission. After the present XVIIIth 
Article, there followed one now embodied in the Vllth. 
headed, " All men are bound to keep the moral commandments 
of the Law" — '' The Law which was given of God by Moses, 
although it bind not Christian men, as concerning the ceremo- 
nies and rites of the same: neither is it required that the 
civil precepts and orders of it should of necessity be received 
in any commonweal : yet no man (be he never so perfect a 
Christian) is exempt and loose from the obedience of those 
commandments, which are called Moral. Wherefore they are 
not to be hearkened unto, who affirm that Holy Scripture is 
given only to the weak, and do boast themselves continually 



APPENDIX. 411 

of the Spirit, of whom (they say) they have learned such 
things as they teach, although the same be most evidently re- 
pugnant to the Holy Scripture." 



E. 



In the XlXth Article, the only variation in the present 
from the original, is the addition of the words **and manner 
of ceremonies." Art. XX. The opening clause is additional. 
It was first inserted in 1563 ; omitted, both in the manuscript 
and printed editions of 1571; and restored sometime after- 
wards. Art. XXII, "warrant," for '« warranty." Art. XXIV. 
" It is most seemly, and most agreable to the word of God, 
that in the congregation nothing be openly read or spoken in 
a tongue unknown to the people. The which thing St. Paul 
did forbid, except some were present that should declare the 
same." Art. XXV. " Our Lord Jesus Christ hath knit toge- 
ther a company of new people with Sacraments most few in 
number, most easy to be kept, most excellent in signification : 
as is Baptism, and the Lord's Supper." * 

Then followed the clause — '* The Sacraments were not or- 
dained &c." — now placed at the end. But there was added, after 
" operation," — " and yet not that of the work wrought, {ex 
opere operato) as some men speak. Which word, as it is strange 
and unknown to Holy Scripture ; so it engendereth no godly, 
but a very superstitious sense. But they that receive &c." 
The Article closed with what is now the opening clause. 
There was no mention made of the five Popish Sacraments. 
Art. XXVII." It is a sign and seal of our new birth," (the 
same in the Latin as at present). " Adoption to the sons of 
God are visibly &c. ;" — omitting " by the Holy Ghost," in the 
English, but not in the Latin. The last clause ran thus. 



1 This is, in fact, a qnotation from August. Epist. liv. " Sacramentis 
numero paucissimis, observationefacillimis, significatione prcestantissimis, 
societatem novi popvli colligavit, secuti est Bajptismus et comraunicatio cor- 
poris et sangvAnis ipsius, &c." 



412 APPENDIX. 

"The custom of the Church to christen young children, is to 
be commended, and in any wise to be retained in the Church." 
Art. XXVIII. After the words " hath given rise to many su- 
perstitions," (omitting " overthroweth the nature of a sacra- 
ment,") the Article proceeded — " Forasmuch as the truth of 
man's nature requireth that the body of one, and the self 
same man, cannot be present at one time in divers places, 
but must needs be in one certain place : therefore the body of 
Christ cannot be present at one time in many and divers 
places. And because (as Holy Scripture doth teach) Christ 
was taken up into heaven, and there shall continue until the 
end of the world ; a faithful man ought not, either to believe 
or openly to confess the real and bodily presence (as they 
term it) of Christ's flesh and blood in the Sacrament of the 
Lord's Supper." The passage. "The body of Christ is given 
&c," is new. The conclusion of the Article is unaltered. 
Art. XXIX, XXX. New in 1562. Art. XXXI. '^ Propitia- 
tion " was rendered " pacifying of God's displeasure." In- 
stead of " blasphemous'^ was read *^ forged fables." XXXII, 
Headed, " The state of single life is commanded to no man 
by the word of God.'' The conclusion of this *\rticle is addi- 
tional. XXXIV. The last clause of this also is new. XXXV. 
This was as follows—*' The Homilies of late given and 
set out by the king's authority be godly and wholesome, 
containing doctrine to be received of all men .* and therefore 
are to be read to the people diligently, distinctly and plainly." 
Instead of XXXVI ; '' Of consecration of Bishops, &c ; " — is 
a more needful and comprehensive one, whose place is now 
supplied by the Canon xxxvi. *' Of the book of Prayers 
and Ceremonies of the Church of England.'' The book, which 
of very late time was given to the Church of England by 
the king's authority, and the parliament, containing the 
manner and form of praying, and ministering the sacraments 
in the Church of England, likewise also the book of ordering 
ministers of the Church, set forth by the foresaid authority, 
are godly, and in no point repugnant to the wholesome doc- 
trine of the gospel, but ag-reeable thereunto, furthering and 



APPENDIX. 413 

beautifying the same, not a little : and therefore of all faith- 
ful members of the Church of England, and chiefly of the 
ministers of the word, they ought to be received, and allowed 
with all readiness of mind and thanksgiving, and to be com- 
miended to the people of God." Why this strikingly appro- 
priate Article was omitted at the restoration of Protestant 
worship by Queen Elizabeth, we may conjecture, though we 
cannot determine. Certainly there was much dissatisfaction 
expressed respecting some minor points of the Church ser- 
vices by several of our leading reformers, (see Zurich letters. 
Park. Soc. Ed, p.p. 179 — 181.) Itismore surprising that this 
Article was not restored in 1571, when the convocation re- 
viewed the Articles, under the superintendance of Abp. Laud. 
XXXVII. " The king of England is supreme head in earth, 
next under Christ, of the Church of England and Ireland. 
The Bishop of Rome hath no jurisdiction in this realm of 
England. The civil magistrate is ordained and allowed of 
God : wherefore we must obey him, not only for fear of pun- 
ishment, but also for conscience sake. The civil laws may 
punish &c. It is lawful for Christians .... to serve in lawful 
wars-'* It were devoutly to be wished that the limiting term 
in the last clause might be restored. 



F. 



The following are the four Articles which originally con- 
cluded the series. 

^* 1[ The resurrection of the dead is not yet brought to 
pass, 

" The resurrection of the dead is not as yet brought to pass ; 
as though it only belonged to the soul, which by the grace of 
Christ is raised from the death of sin : but it is to be looked 
for at the last day. For then (as Scripture doth most mani- 
festly testify) to all that be dead, their own bodies, flesh, and 
bones shall be restored j that the whole man may (according 



414 APPENDIX. 

to his works) have either reward or punishment, as he hath 
lived virtuously or wickedly." 

*' ^ The souls of them that depart this life do neither die 
with the bodies, nor sleep idly. 

" They which say, that the souls of such as depart hence, do 
sleep, being without all sense, feeling or perceiving, until the 
day of Judgment ; or affirm that the souls die with the bo- 
dies, and at the last day shall be raised up with the same ; do 
utterly dissent from the right belief, declared to us in Holy 
Scripture." 

" ^ Heretics called Millenarii 

^' They that go about to renew the fable of heretics called 
Millenarii, be repugnant to Holy Scripture, and cast them- 
selves head-long into a Jewish dotage." 

" % All men shall not he saved at length. 

*' They also are worthy of condemnation, who endeavour 
at this time to restore the dangerous opinion, that all men, be 
they never so ungodly, shall at length be saved, when they 
have suff'ered pains for their sins, a certain time appointed by 
God's justice." 



G. 



Whereas it has been confidently asserted by some of our 
opponents, that " The moment any religion becomes National^ 
or Established, its purity must certainly be lost ;" and that 
*' Pure and genuine Christianity never was, nor ever can he the 
National Religion of any country upon earth :" ^ We reply 
that if this had been the case, the All-wise God would never 
have established Religion among his ancient people, connec- 
ted the Church with the State, and endowed it with such ample 
revenues. Nor would the Author of our Religion have an- 
nexed to pure ** godliness," under the Christian dispensation, 
^'th^ promise of the life that now is," as well as "of that 
which is to come." ^ 

1 Soame Jenyns, quoted by Hanbury in bis Introduction to Hooker's 
Works, pp. xxi. sxii. 2 Xim. iv. 8. 



APPENDIX. 415 

We admit, indeed, the corrupting influence of secular in- 
terests and worldly minds ; and the difficulty of preserving 
the purity of Religion, under any circumstances, in such a 
world as this ! But the effects of human depravity are not 
confined to an Established Church, and prove equally injurious, 
though in a different loay, in separate communities. 

If it be objected, that Religion must be a voluntary service, 
we admit the truth of the general statement ; but we main- 
tain, that the Establishment of Religion being a National act, 
the expression of the will of an united people, is truly and 
essentially voluntary ^ as regards the nation at large. ^ And 
the adhesion of every individual member of the Church is alto- 
gether a voluntary act. We force no man's conscience. The 
State, consisting mainly of Christians, has voluntarily chosen 
for itself a Religion, and a Church. But our free constitution, 
admitting " the liberty of prophesying" to those who feel in 
themselves an inward call, and cannot, or will not, submit to 
the rules of our established order, seems to combine the ad- 
vantages of Regular Institutions with individual Religious 
Liberty to as great an extent as can be looked for in this 
imperfect state. 



1 Hooker Ecc. Pol. viii. 2 (5), (7), " Where the people are in no , 
ti(yfh, hut such as willingly themselves have condescended unto, for their own 
most behoof and security." 



g5 OT jx'^il&snn.ii- 



f § . 

a S\l ,fe9torrp xi 









INDEX. 



A. 

Absolution, declarative not effective, 38, and n. 
not a prayer, 38 
Evangelical, 39 
three forms of, 70 
form in Primer, 70 
in Communion, 188 

in Visitation of Sick, 314, 315, 323, 324 
in Commination, 70, 353 
Advent, 125, 126 
All-Saints, 157 
Altar, 202, 203 
Amen, 39, and n. 
Andrews (S.) day, 156 
Angels, All, 156 

Services of, 157 
Anthem, 55, n. 

Antinomianism, danger of, 181 
Apocrypha, 71 

Apostolical succession, 394, 395 
Arius, 79, 89, 90, 91 

Article xii. quoted on Commandments, 107, n. 
xxviii. xxix quoted, 171, n. 
xvii. quoted, 213, and n. 
XXV. quoted, 271, n. 
Articles, the, 399 

history of, 400 
subscription to, 401 
review of, 402 — 405 
first form of, 407—413. 
Archbishop, 382, 385 

his Charge to a Bishop at Consecration, 389, 390 
Archdeacon, 369 
Ascension, 148, 149 
Ash- Wednesday, 137—140 

prayer for, 164-166 
2 E 



I 



418 mi&lSx?. 

Athanasian Creed, 75 - *? ns^-'innw .ilubK ,m&Uq&Q. 

its Jise,: 76 ^^ ^ fosioup ^qoriaia ^floigfliriija 

damnatory clauses, T^^^aoO oilduq no foaionp ^lafiH 
necessity, 78 . ^ j^^onilfia^ flo 

synopsis of proof, 81 ^-^ ^^aiJas'I ^o baioi/p .noDoS 
practical character, 85 " ifiviB -"^^ 
concluding anathema, 86 - ^si'l no b&ionp .abeS 
Augustine quoted on ejaculatory prayer, 41, and nr^ js^^q r^o^i^^nsff 
on Alleluia, 42, n. £i£ .akffilhfido .BJasopaa 

on the Creed, 50, n. 73 ^^ .^81 jo^aiq s^ibbfa 

on Lord's Prayer, 70 ' n,,! no batonp^meriai^ia 

on honouring Saints, 134, n. - -^ —^ 
on the Commandments, 181 -^ iaeaidBiaaq .imB^iO. 
on Infant Baptism, 247 '** tBqorfgiS 

on the origin of Sponsors, 248 £SS .s^aaeld 
on efficacy of faith in Baptism, 24& '^''^ ^'"" '^"^ 
on form of Sponsion, 250, 251 
his exaggerated view of Baptismal efficacy, '259 
on miracles, 278 syij^oqA beiijs^ iaiil 

on charitable bequests, 31'3? J^£ <^« xiingUn^ 
on funerals, 329 -fi bflB ^82 ^letnsiBq .snigasIS 

Auricular. See Confession. > La \q no'iauminQO flo bsJoirp ^.H .isS. .IniilS 
.vOf .-xaRnJ. no bsioup c-^ -^ »^^ 
g lUfmnoO flo 
Banns of marriage, 294, 302, 303 ' ^^^ M^oop ..X .TaH ^isiawaiB 

Baptism, an initiatory rite, 211 =« ^^^^ «<>* ^^"^^^^ <'^ '^^^ ^^'^'^"^ 

in use among the Jews, 21%^'^^^^'^ «« ^^^"i? 
called a new birth, 212 ' nsJi?-i^ ^o 
John's, 212 :,oeni7iano 

succeeded to circumcision, 2l3 

a sign of Regeneration, 213 " :aooo= ^ v^^^ .. 3 ^.. ^^.^^t. 
should be public, 217, 237, 239 -^ lotio^Bi^I no 
Church's view of, 235 -"^ anoidasirp no 

due use of, 236 - ,.i£i,Jq*a m ssotd no 

mode of administration, 2^-'^^-S'^^3 l^maliq^^ ^(^ 
vow and privileges of, 265, 26r noiJCTOsenoO no 
Infant, 214 ' ,0 'to tD9l§9n no 

Scriptural ground of, 215 ''- noiJBiiaiY no 
objections to, answered, 21^^ s^ahdno ffo 
service for, 218 ^9S£,L.- 

antiquity of, 246, 247 ^'^"^ -JfiirJhiqs ,«!>m9a 

ancient rites of, 250, 254 --^ "^' b'>5?oqOTOD 
Private, when allowable, 237 - -^ '^^^^^^ .qod'M ,i^- 

by laymen, unlawful, 238 
Adult, long neglected, 239 

necessity for service, 240 
sinfulness of wilful neglect of, 241 
. caution in administering, 241 
qualification required, 242 
deferring dangerous, 243 



INPEX, 41 J) 

Baptism, Adult, witnesses to, 243 

Barrington, Bishop, quoted on Visitation of sick, 309, n. 

Basil, quoted on public ConfessiojuM - , 

on Psalmody, 44 Bt .-{Jiassosii 

Becon, quoted on Fasting, 136:5 '^or'-r^' ^o «Jeqori7a 
on giving mourning, 340 ;? 

Bede, quoted on Presbyterian Government, 393, n? 
Benedictory prayer, 64, 65 , ^ ^ i.^ no bQioup '. ' 

Bequests, charitable, 313 n ^^ jBi/jidiiA ixo 

Bidding prayer, 182, n, r 0^. h'=>90 »d^ a© 

Bingham, quoted on forms of Absolution, 322 b'L'ioJ no 
on Discipline, 357 iiuonod. ao 

Bigamy, punishment of, 294, 303 ■ -.loO sii* no 

Bishops, 5 \^% .mauqija infilnl ao 

blessing, 283 4^o»rTOfT« ^o frro^ho sdi flo 

called Fathers in God, 369, n. ' '-^ no 

consecration of, 382 i aio 

order of, 362, 363, 383 2 ziA 

first called Apostles, 382, n. 8\£ ,a£>iuis-iim flO • 
antiquity of, 391, 392 x/pad sfdBiiiBiio no 

Blessing, parental, 284, and n. ^:■". ' ■"""' ""'" 

Blunt, Rev. H., quoted on Communion of sick, 320 
Rev. J. J,, quoted on Litany, 104 

on Communion service, 199 
Brewster, Rev. J., quoted, 376 : ^2 ^^^unam lo htin ■ 

Bridges, Rev. C, referred to, 193, n. ; 221, n. - : r: ~" "^ ' '' ■ 

quoted on Confirmation, 280^ n. ; 281, n. ; 289 

on Visitation of Sick, 308, n. ; 310, n. ; 314, n. 
on Divine commission of clergy, 364 
Bucer, 20 

quoted on Prayer-book, 32 ---.. :■ j,Mir. -^ 

on Prayer for Church militant, 203 : jq sd blirode 
on questions put to sponsors^ 251 ifHVf t'ihiisiO 
on cross in Baptism, 230, n. OoS ,to 9au ei/fe 

on Baptismal ceremonies, 254f;iigrni£crb£ \o ebom 
on Consecration prayer in Communion, 191j n?.?-^^ 
on neglect of Catechising, 263, n. :;,■ • 

on Visitation of Sick, 324 
on offerings at Churching, .346y,i^nOiji'£*ido 
' Burial, 326 - 2 .lolt Botn^B. 

service, spiritual, 329 ..-.^^-r- 

composed in language of charity, 334, 33|! 
I Bumet, Bishop, quoted on a true Church, 15 . ^/ S 

on the authority of the Church, 1 6 
on the Liturgy, 20 
on the Confession, 37 
on Baptism, 223 
on Infant Baptism, 261 
on ConfirmatioUj 2%^ ^^..^i^-^aiiniip 
on Articles, 400, n.^^^j^j^ goinelsi: 
2 E 2 



420 mJDEX4 

Burnet, Bishop, quoted on subscription to the Articles,^^ 4(Xi ' ::9ioip:oiii ^ 
on the Royal authority in religion, 405:iiom;jo'iiD 
Burton, Dr., quoted on general establishment of Bishops^ 393 (d ^siTtsID 
Butler, Rev. W. A., quoted, 10 -:i (2Q£ ,beionp .axruxsinofl ari'^rn^ 

' 'S rioiudO SYiJiraiiq no 
- X)r '"'^'-ioiaoqA no 
Calvin, quoted on the Church, 9, n. ; 14 ' ^ ^biow \o noh&ihab 'i;%i9lO 
on separation from Church, 16 btowlo acpii&yhsb ^ioelloO 
on the Creed, 51, n. . : ' -^' .Jo ^oadUeoxe sdi taioalioD 

on Athanasian Creed, 80^111. 5;''i8^ 8d hs Joup .fiBeCE jsdraoO 
on the word ^:)r'02J/^fn/, 155, n; "-' -^-^ 
on Circumcision and Baptism, 215, n. 
on the benefit of Baptism, 233, n. 
Exposition of Acts iii., 25, 256 
on laying on of hands, 283, n. 
on Confirmation, 289, 290 

on Christian burial, 327, n. SI ,9/11 .aJneraJbasumioO 

Candlemas, 156 - - v:' _ TJsImom ,;^n9inbiiBiimioD 

Canon, 36, 401, 411 t^S .aoii&aimmoO 

Canons, authority of, 399, n. - '=-i<-S .fjeisbisfloo e98Tiro 
Carleton, Bishop, quoted on Sacram^&liUfaDteiatl»»tsa82, n. 
Catechism, 262 XI Jood-i&x&i^l noramoO 

history of, 264 12 ,0S -^o x^oMd 

summaiy of, 265 651 ,sxfJ ^oinjjOTcnoQ 

Catechizing, duty of, 263 -SI .BlBriizd't iRerg t& sldnob 

objection to, answ^r^/2V3^ e:^£T£q93 & x^iexmo! 
public, 274 .cnihijBin T8fl£ bebnsnmioosT 

use of, 276, 277 ''^5^ ."Jfrljss behsqeh diiw 

Catholic Church, 13, 51 Si£ ^c'l^hud is 

faith, 79, 80 ::la^& .aJniaaio 

Charity, language of, 334 T8 ^98 .noigaslnoO 

Charles, King, martp', service for, 356, 359"- .nolnirmjnoD tti 
Christ, union of two natures in, 83, 84, 5i, M^ S^ Jjslirohira 
Christmas, 129 — 132 'SS2 ^bsioifp ^\aox&S to 

Chrysostom, his prayer, 63 SgS ^noitsninrfrroD at 

quoted on Trinity, 90 QX2. .flolJBmifino.. 

on miracles, 278 ^TI ^esn ajr 

on the care of souls, 376, n. 08§ ,io\ sge 
Chui'ch, a, defined, 1, 12, 13 -^88 ,8rroiJBDailBjjp 

visible, 14 SS2 .sobnsa edi 

true, 2, 14, 15 1-32— 632 jajte aasibbs 

invisible, 2, 3, 15 SQS .fSS jstls BiQ^^siq 

nowhere perfect on earth, S^iifl^hsdoriE edi lo noiisnoean. 
the spiritual services of, 3 -'2 .lei&w i&niBiiq&d to 
her authority, 5 §86 ^gqoxlsia lo 

limit of, 7 60£ .ajnamaie beimosaaoO 

duty of submission to, 8 -n ^LXi ^aoii&'^OBiBdnsaoO 

separation from, when justifiable^ SPS .leinsitqjsd &di ^iaaaQYoO 
privileges of her faithful members, 10 £r/s bio adi ,BJnfinsvoO 
Churching, 344 IS! .bstojjp .tsqwoO 



f 



iifPEX. 421 

Chronicles, 2nd book of, not read in Church, 71 ■ bb:oxjp ^qoxfaia ^:^i)aTi}E 
Circumcision, the, 134 

Clarke, Dr. A., quoted on the surplice, 334 f^ 'M'toup ^\t<l .noiivE 

Clemens Romanus, quoted, 362, n. _ j^ "V^ .vaH .'loin^Q. 

on primitive Church government, 392, and n. 
on Apostolical succession, 394 
Clergy, derivation of word, o7, n. )6diaob3i'^ 

Collect, derivation of word, 53, n. ; 123 ;. „ „;..\sTi5q98 no 

Collects, the excellence of, 54, 124 , is ^besiO aiil r^-: 

Comber, Dean, quoted on Lord's prayer, 4&> 'y^hrn^d^A rLQ 
on Chrysostom's prayer, 63 - 
on Athanasian Creed, 90 
on prayers in Baptismal service, 22g 
on the sufficiency of Scripture, 3771 
on the ministry^ 375 ,io 

on consecration of Bishops, 38^0 no 
Commandments, the, 180, 268, 269 i ahiO no 

Commandment, morality of the fourth, 107, 108 ^Sf (££.:,, '... ,.. 

Commination, 347 , /lOi. ^98 ,non;BD 

curses considered, 348—350 aodins ^BH&mD 

neglect of service,. ^^5^;; :;5 rx. Lesouo .qoriaia .noiah&O 
Common Prayer-book, 17 : ^ gj,S .maiiioeUO 

history of, 20, 21 ^^g ^^o x^oisid ■ 

Communion, the, 169 ti3S ,lo rfBiamira 

double at great festivals, 131 sa*?, lo v+rrb ^gnisMoeJjsO' 

formerly a separate service, 199 ^^do 

recommended after matrimony, 301 jrj^ 

with departed saints, 336 -- 

at burials, 343 

of Saints, assisted by our common prayers, 28, n. 
Confession, 36, 37 4^g .^o ey^x'-sn^i /^^^^JifiD^ 

in Communion, 187 .a ^-lol aor/isa .T^tiBm ,B«i^ ^aefiBifO 
auricular, 37, 197, 198 . ' Xc. un ^-.^-u'^Ra owi \o aoian J&'ndO 
of Saxony, quoted, 289 ^81— Qgl ,8ijm,tai-rri0 

in Commination, 353 ••^■Y^t^t ?M nioJaoa^ria 

Confirmation, 278 

its use, 179 
age for, 280 
qualifications, 281 
the service, 282 

address after, 285— 287 ci .i; 

prayers after, 291, 292 n^ ^g ^^.j . . ., 

Consecration of the Eucharist, 191 q;, b&^Tsq 91 - ' :; r 

of baptismal water, 227, 228, 252, 2o3-^vjjr'^jqg, q^^^j 

of Bishops, 382 _ , /JiiodJufi tsrf 

Consecrated elements, 209 Y ^^0 iioiiL 

Consubstantiation, 171, n. aoimimdiSB lo ^ftub 

Covenant, the baptismal, 224—227, 264— 267/> ,;ti>-:.i iwii^aqea 

Covenants, the old and new, 215, and n. ; 246 vliyriq 

Cowper, quoted, 131 >4g ,Siii£fo70dr> 



4f2 INDEX. 

cgr ,etXr=StI .noirmmrcfoD ni floiJa^oifxS 
Cranmer, Archbishop, quoted, 170^^1^^ aQiimimaioO at 
Creed, the, 50—52, 267, 268 ' ^^e^s^E BiBs'n^ oi 

use of, in devotions, 72, 72 . ^ fjoigibi ni 8iroT9snBb ,89m9T*x5 
standing at the repetition of, 73,,-, ggr ni bssir ^itnaioiiB ,maiOT0x5 
Athanasian. See that head, 75 j; ...j ^| j.^^^^ .^.^ ^^^ ^^^,^ re|i9,s > 
Nicene. See that head, 182 
Cross, sign of, in Baptism, 229, 230 

Gumming, Rev. J., referred to, on Scotch succession, 3^ -^ ^.^^^g ^^ , .^, 

Cureton's, Mr., Syriac version of Ignatius, 397 - ^ ^ <■ ^^^ ^^^^ 

Cyprian, quoted on daily prayers,- 34 ^ ..IvihoiJinB I^iu^qhoa ,3nii«S' 

on manner of speaking in prayer, 36, i^^£ g|j- ^^ ^gj^^ 

on " Lift up your hearts," 189, n. j-g£ lo*89Ciii 

on ancient discipline, 13^,,. g.^ .ggi_igi ,lo -remifim 

; ,S9£ ^gqoilaia o^ baaaeibba qHH {i9d^&'^ 
SIX alsss^ 
Daily service, 33 ^^^ ,9l(fB97ommi* 

scriptural character of, 49, 50 grr ^g^iiroiyag iiro ,8f6vii89' 
prayer, reasons of. 34, 66, 67 :, r ^^i; ^^..i^.tqhDa ,i9Xfiiq ^0 aoTFo*^ 
communion, 34, n. ; 172, and n. , .rowdi aedo-wdO ai immis 
Damnation, use of the word, 185, n. viil^irnol eossboiq Jon ob 
Deacon, derivation of the word, 368, it ^i^^^g ^^^ ^^^^^ ^^ii ob 
office for ordination of, 367 t2~>Sg ,lo 892BiiiBvb£ 

office of ancient, 371, n. G3~t9\89anoxf 9:r67hq lol 

Deadly sin, 97, and ji^ .,. ^.^gggg^ BariaifloiofiB {belL&o oa) ,9rfi .abcrsh? 
Dead, prayers for. See Prayers. 
Demosthenes, quoted, 376, n. ^^ 

Discipline, ancient, 138, 357 ^ .eoBig edi inoi^ ionhaib ,^xm ^o mi. 
need of it, 139, 172, 3i7 ^l .vlblkfeoot 

Doddridge, Dr., quoted on extempore prayer, 25,.,ii. ,. ^^ 

on the baptism of Christ, 520, n.. .^ ^^ ^^^ j^ ,a*xirBiifii€ 
on the questions in Baptism,, ^^^n.^^, ^qoilaidifoiA ,M>nhf 
Doxology in the Lord s prayer, 41, n. ^ ^^ , ^^.^^^ ^^^^.^^ ^.^ 
" Glory be to Father," 41,, ,. -, 
at the end of Psalms, 43, n, ' 
Dress, clerical, 334, n. ; 368, 369, Hj^ 

OS ^i6^£iq^'ioqm9ix9 no bsioup ^qodeiS JIbH 

East, turning to, 73, 74 _ BLi\nUs}. no 

Easter-eve, 143 ^ ^^g^ ,Snif99ni no 

k 146 '^ '^^ c-^QI^'^q: ^0 snno^ no bo^onp ,=a JkH 

^,^^ , «-. >, «^ IlZ.giood^ioTa'il sili lo 6on9ll9ox9 edi no 
Ember-days 121, 127,l|r ^^g ^^^^ ^^.^^^^ ^^^.^^^^^ ^^ 

EpisUes and Gospels, 124 .^ ,. ; . .^^^^ ^£,,3,3 g^, ^^ ^^^^ e^^ ^jl^H 
Epiphany, 135 ^^ ..noqgsi si!^ no Bsioxrp .O .iisdwH 

Episcopacy, Evidence for, 382-384 ^ ^^ wmavIisLno 

Establishments, religious defended, 405; 406;; ^ 7, i- ,^ 
Eucharist, derivation of word, 189, n., "f^ :r^',Yti^i, no 
Ensebius, quoted on Passion-week, 141? t.' T' '" "A ^^_ 

Ms catalogue-of Bishops, 362, n. -,383, n. -^"aJ "O 
Exhortation in Daily Service, 3ff - . . - no bsjoKp .^liliH 



I 



INDEX. ^3 

Exhortation in Communion, 172—179, 185 

in Commination, 351^ ^^"^ ^^^^"^ .qoriaMflo-iA .lemnfii'J 
to Priests, 373—376 ^^ 88S ,taS ,SS-OS ,9fli ,59970 

Extremes, dangerous in religion, 192, ni ^'^ '''"'fioYob ni ,lo 33u 
Exorcism, anciently used in Baptism, 248, 249 ■ ^^* i-B ^nibnf.ia 
Ezekiel, part of, not read in Church, 71 ' ^^^ aBiami&diA 

Scil .Diii' J :.isidi 998 ,9a9oi"H 
■p 082 t6£S ^mgiiq^a ni ,'to ngia jSao'iO 
Fall'd stool, 96, n. '"'"^ '" '-^^ ^^'^^^^^^ .-^ =^9^ .Snimmi/O 

Fasts 117 " noiai97 Oi5i'i^8 t=iM ^a'xio^STjjD 

Fasting, scriptural authority for, 118, 119^ '^^'^'^ ^^^^^ ^^ ^^"'^^^ .n^nqiO 
use of 119, 120 ^^ J^^^i f-'i sniifieq?. lo isfln^ni no 
times'of 121 '^ '-^^^ '%8JT[£9r{ -moY qn fiiJ » no 

manner of, 121-123, 136, isf - ^"""^'l'^^^ *^^9^^«^ ^<^ 
Father, title addressed to Bishops, 369, n. 
Feasts 112 

'immoveable, 155 ' ^^ Mtibb ^ikd 

Festivals, our Saviour's, 112 ^'^ ^^^ ^^^ TsdofiiBiio kiuiqhoa 
Forms of prayer, scriptural, 18, 19 ' ' ' ^'^ - -^^ snoaasi ,iexnrq 
usual in Churches thoroughly settled, 19^, ll^^ .noinummos 
do not produce formality, 22 ' ^^^ ^« ^^^ ^noUmmzQ 

do not hinder the Spirit, 23 '^^^ ^''''=''' ^^^ ^^ floii£yh9h .noo^sa 
advantages of, 25-27 '^^ ^^« noii^niL-io lol soffio 

for private houses, 67-69 -^ ^^"^^ ,in9lonB ^o <,v.ftt- 

Friends, the, (so called) admonished respecting the^Lord's Supper, 171 

Gift of prayer, distinct from the grace, 24 ^^^ <^^^ Meioaa .snilqiDaia 
Good-Friday, 142 ' = '^ ^'"^ '^^^ ^^' '« ^^^^ 

on prayer for, 166 :^X8 no l)9.Joi/p ..lO ,9sl>hMoQ 

Graham's, M. J., Memoir referred to, 95, np ^^^^^l^^^ ^^^ ^o 
Grindal, Archbishop, his injunctions quoted, 199 ; '' ^^ ^ 

his articles quoted ; on tolling bell, 319, n. ' si* nl ^oloxoa 
on Commination, 358" ' " V^^^^^ '' 
■ 10 nn9 Qdi i,B 
jj - .; -n ,:fe8S jBoiisIo .saaid 

Hall, Bishop, quoted on extempore prayer, 30 

on public prayer, 34 . ^^ 

on fasting, 118 ^' - ^ .onmmni ^a^ 

on kneeling, 187, n. f/ .9V9--r9ia^a 

Hall, R., quoted on forms of prayer, 23, n. ^^^ ^^^^ 

on the excellence of the Prayer-book, Z2^^^ ?„, * ,^ , 

on a careless church, 239, 240 :; ^^"^ *^^i .8^^6^i9dma 

Hell, the word in the Creed, explained, 51, n. ''- ^^^^q^oO bn^ g9lialqa[ 

Herbert, G. quoted on the responses, 53 ..,^ ^ ^. ^^^ ^Cn^iIqiqS 

on daily prayer, 66, n. r'~^l C^o. eonebivK .^oaqooaiq^T 

ontheLUa^kn: ^ ^J^f ^^b .^o.biI^ ,8.neimIaiM^a3: 

on Fasting, 121, n. ; 122, V.^^ <^'^"^ lo^oii^vn.b .iamdonS 

on Church festivals, 125, n^^^^"^^^^^'- ^o^sionpsnidsBn^ 

Hilary, quoted on Order of Bishop and Priest, 393, n, -^^ ^^'^,^ . , ^ 



424 INDEX* 

Holy days, 112 , ^3 qoi-ih .ain^.; 

table of, 161 ... " 

Holy Ghost, inYocation of, 95 ^jq 

prayer for, 163 "^ .n ^li .mow to ^flinfiaiHtfimusaoii 

Homilies, book of, 182, n. ^^j .EBrrrteiTjlO ao .ofb^nsler njsmiqgoH 

Homily xxviii. quoted on Church^ 1^ 13 -^^ ^soivisg ^listt al annr^^' 

XX. quoted on Sabbath, 107, n. 
xxiv. on Nativity, 130, 131 

xxi. on a Sacrament, 169, n. ,?; ^^ bo^oap ^aoirar 

xxvii. on the Lord's Supper, 205, 321 {no 

xvii. on the Lord's Supper, 320 v,-,j />nj ^"io eld** j^ior^ 

Hooker, quoted on the Church, 1, 14, I3,ij^ i^Oossoq^Jfiy beioof ^irasn 
on prayer, 17 

on Forms of prayer, 19, 21 

on public prayer, 34, n. baJoup jsfssm 

on L ord's prayer, 40, n. 
on Psalms, 43 
on Lessons, 45 

on the four heresies respecting the Incarnation, 91, 22 
on our Saviom-'s festivals, 112, 113 

on Saints' days, 115, 116 -£)ji^^j.>i' v 

on fasting, 120, 121, 123 |.£ miBuX 

his life quoted on Ember-days, 128, n. 
on Rogation-days, 147 
on holy days, 160, 161 
on Lord's-prayer in Comnuinion, 194, n.- 
on kneeling at the Lord's Supper, 210 
on Baptism, 211, n. 

on John iii. 5 ; 212, n. , , ^^^^ ^eioapaflL iJJoiisiffisX 

on Infant Baptism, 217 . j,^^ ^ai .tQY^ia i& gnllssnH 

on the Sacraments, 219, 223 -- \ .'--,.t? ,«^. \ ^^ 
on the promise in Baptism, 226, n. 
on perpetuity of faith, 231 

on vicarious faith, 237, n. - r.^-..^^,p .qadsMaoiA ^Giii^sJ. 
on origin of Sponsors, 248 :,^o'ia:in&tm ail no 

on Matrimony, 293, n, -•■ -— -^zsm -ixjsJ 

on Absolution in Visitation of Sick, 314, 315, n. - rsfs- 
on Burials, 328, and n. .j ^^ssbJ. 

on gifts of Holy Ghost, 379, n. „^ auoaaal 

on words, " Receive Holy Ghost," 380 -.q TiMiiJ 

on name of Bishop, 382 .- --^ ' 

on inequality of Pastors, 384 , 

on establishment of Episcopacy, 391 
on variety of Church Govsmment, 396, 398 
Hook, Dr., quoted on Athanasian Creed, 87, 93 
Hooper, Bishop, quoted on daily prayer, 66, 67 -■■ i 

on Baptism, 238, n. ; 241, n. 
Hopkins, Bishop, quoted on Lord's Supper, 170, n. 

on preparation for Lord's Supper, 175, n. ; 176, n. 
on excuses for not attending Lord's Supper, 177, 178 



INDEX. 425 

Hopkins, Bishop, on Infant Baptism, 216, n. rar * ~ 

on Sponsorship, 218, n. 191, to 9io. 

on baptismal obligation, 2/4, n.^ ,. 

Hosanna, meaning of word, 41, n. ^^^. 

Hospinian referred to, on Christmas, 132, n, ^^ '^^"t " 

Hymns in Daily Service, 45 

Ignatius, quoted on Matrimony, 293, n. '"^ ^ Vr^'^^'C ,. " '' ■• ' 
on Episcopacy, 383, 398 • ,, .^ ... ,, , . 

Introits, table of, 162, 163. "'^ - rnoA ua. a- i- :•. 

Irenseus, quoted on Apostolical succession, 384, 394 

J. '^-;'^' '^ ; ^ 

Jerome, quoted on Amen, 39, n. ■- -^' J-9Y,-B'f'i 

on Presbyterial govemmeiif , ^191 

on Episcopacy, 383, 391 
Jesus, bowing at the name of, 73 
Jewell, Bishop, quoted on Baptismal Regeneration, 260 

on table of Affinity, 294, n. _ "\ 

Judgment, private, 6 
Justin Martyr, quoted on Common Prayer, 17, n. 

on Sunday, 159, 160 

on Eucharist, 189, n. 

on the Lord's Supper, 205 , [^^ 

on Episcopacy,- 392^ ' , ' '' 

■z iquS, & DIG J 9iiJ iB giUiseici rs- 

"•• - - - - 

Kennicott, Dr. quoted, 294, n 
Kneeling at prayer, 187, and n. 
at Lord's Supper, 210 

L. 

Leighton, Archbishop, quoted on the Sacraments, 170, n. 

on the misimprovement of Baptism, 219,220, n. 236, n. 

Lent, meaning of word, 136, and n. , , 

„ . . , „w ijiiVeUA lie* 

manner of improving, 13/ , . „ 

Lesser Litany, 52, n. .\ 

Lesions 44 ^^ '^'^ ^^^^^^' "' "- ''■ ^"^ ^^^"^ "^ 

Litany 94 '^ "«iaod^ ^loH avisooS ''■.ab'iow no 

' testimonies to its excellence,^i§^ ^"^^mT^Z 
once a separate service, 104 \ ^* ^ t ^!!^F , 

Liturgies, ancient, 31 . . . ,,,.... .„„ 

Scotch, 31 
Wesleyan, 32 
Lord's-day, authority of, 105—108 

mode of observance, 109 — 111 
Historical evidence of its antiquity, 159, 160 
Lord's Prayer, 39—41, 270, 271 

frequent repetition of, 40, 53, 101 



4^ wp>p^. 

Lord's Prayer, adapted for the Regenerate, 70, 71 

ancient exposition of the petition respecting "Daily 
bread," 17 9, n. ; :-:-]}j^ bfiB ,aox}£rih\(ii> ic nj£\> 

suited for Lord's supper, 193, 194 881 ^x^oiislO 

appropriate to the baptized, 39,;ISQlo xonsupeit 
Lord's Supper, its institution, 170 ^02 JOS ^o noiJfioilqqB 

form of administration, 193 09S t^IoH ^8iobT(' 

Luther, quoted on the Church, 14 S38 jbIo'l99idi 

on prayer, 59 ^dZ ^io\ 9SB 

on the Athanasian Creed, 75 : nZ ^lol alsinomiiesi 

on the use of the Law, 349 'j'jZ ,jol bezhipsi ^nirnfisl 
^l n ,^08 tealoi9X9 l£io*££q 
Magnificat, the, 46 ' m^vroi nob^r :rTr> 

Martyrs, the Commemoration of, 133 ^^^ eSnoDBsa lol 

Mass, derivation of the word, 183, n. '^'^^ ^^'^ ^^^ ^noiii9ieo 
Masses, solitary, 209 ^^^ ^^^ ^^^ Snito8q39i noiau^noo .lebxO 

Matins 33 n =^ -^"^^ ,b9al£fqx9 blow sdi ^^BOibiO 

Matrimony, 293 ' ' ^'^^^ ^ ^^'^"i^} .rnB jmi^hO 

lawful impediments to, 294 fr> ^^^ ^« «* ^^™^^"^ -•'^ ^"^^^ 
witnesses required to, 295 -"^^^^ -^^ 
the vow of, 297 hbffdl no 

• « J'^Slaws respecting, 302—304 "^ ^^* ^^ 
Maundy .Hiursday, 142, n. ' "^'^^ "''^ " etorr 

Melancthon, quoted on John's Baptism, 213, n. 
on Baptismal Regeneration, 233, n. 

on Baptism, a sign of Mortification, 22(^ lu j- Y^bfln'' ml£4 
..-. , on Private Absolution, 324 V iiV.ilsa sniaaBl 

Michael, IS.) lo6, 157, and n. .^, _(,^, .iseW-floiaafi^ 

Millennarii, Article against 413 ,, , .noi8-r9vnoa eid .:.8) ,toa^ 

.Miller^ Deaii quoted in the Co^^^^ . ..,_ g noaxsa^ 

l^^ /,^^-jiuu nx-.i-v^i '^^ jg^p^gj^^j j^gggj^g^^^jQj^^ 231^ n. " ' . * qobts^ 
on the benefits of Baptism, 232, 233, n.^\, ao£9<T ' = 
Milner, Rev, J. quoted on ^^ting llg, 120, 122^i^_ ^^"^^^ ;^^^^^ 

Ministerial Commission, 3, 363 - ^^ . ^^^g ^^ ^ ^^d 

Counsel 177 - • ^^ ^^^^^ ^^ 

Succession, 363 364 ^^^ ^nomLmoD .ao^ 

. Call, 3/0, 371 smio'5 3^& ,81,^0 amiol 

Mourning, giving at funerals, 340 ^ , , ., ' *^^^„+^« 

Mortlock, L. W. memoir of, quoted, W,J1. ^ ' „ vlima^ 

Nelson, auoted on Lord's Day, 110, Illl^'-S ^aa <ciBi9T9Voa sdi loi 

his defective views, 350, n. ^ 85 Jg .xgielO sdi tot 

Newton, Rev. J. quoted on a form of prayer l^/nrS^r'm^iJJiiJ."^^^ 

Nicene Creed, 182, 200 " ..£i^oi 

Nowel, Dean quoted on the Church, 1, n. 13, 15 --^ f^ ^'-^ 

on vicarious sponsion, 225, n. -^ ^-^^^ ^01 

on Catechising, 276, 277 ' : :.s W-ifeA lo^ stQ^fi^^ 

on Confirmation, 279, 288 



IT ^0"; .olB'isasgsH edj io\ bstq^b^ ^ib\&i^ ?:biod 
■ na '^ gmjosqesf iioirj^q sdi 1^ aelctiBoqxa iflsiofls 
Oath of abjuration, and Supremacy, 370 -^ '•^'^'^ "'Msid 
Offertory, 183 iO ' ZU ,i9qqu8 g'bio J lo^ bdiim 

frequency of; 2010 c bssitqsd edi oi siBriqoiqqB 
application of, 201, 202 OTI ,noiisjnianl sii .isqqua s'broJ 

Orders, Holy, 360 iioMaiiainlmba lo miol 

threefold, 362 ^I .dDiudO srii no beioup .isd^u-l 

age for, 364 ^S .lo^aiq no 

testimonials for, 365 S^ ,b99i0 nslaBiifiri^A odi no 

learning required for, 366 S^S ,w£j edcT ^o sair edi OQ 
pastoral exercise, 367, n. j/: 
Ordination vow, 376 " 9^ ^9tl^ ,:rBDiiiaS£M 

for Deacons, 372 ^i %q noiU-iQmema^oO edi .STjJifiM 

ceremony of, for Priests, |7^g I ^^^q,^ Q^y^Q aQiimiidb .eafiM 
Order, confusion respecting the term, 393 ' gos ^^i^^iloa .asaefiM 

Ordinary, the word explained, 372, n. ,n ,8£ .aniJfiM 

Original sin, implied in Baptism, 219 c^o^ ,r^r^r<,r=. ;,>>/ 

Owen, Dr., referred to on the Christian Sabbath. 109, n. 
on services of Angels, 157, n. 
on Jewish Baptism, 212, n. 
on the original of the Lord's Prayer, 271, n, 
quoted on the interpretation of Heb. xii, 5; 322, ^,;,^ . 
on Communion with departed saints, 33ii3J}£leU 

Palm-Sunday, 141, n. ' ^gE ^aoiixfloadA e^BTii^I no 

Passing Bell, 319, n. .-. s^ .^.^ -r r n? r : ?: r^R-ioiM 

Passion-Week, 140, 141 '^^M 

Paul, (S.) his Conversion, 156 ,^ . , U^- 

Pearson, Bp,, quoted on the Arian, ApoUinarian, and Eutychian here'sy, 91 

Person, a, in the Trinity defined, 80, n. ^.^j, 

" Peace," meaning of word, 307, n. >; hAjoxjn i y-^-E ^'^h'-M 

Penance, use of word, 351, n. 358:i V^hrn J sdj' no 

Philpot, quoted on Infant Baptism;M, i^g ^g ^noiaaimmoD XshslamJM 

Pliny, quoted on Sunday, 159 tj^^j- [gganoD 

Popery, danger of 356 ,gg ^g^g ^noiaasDOug 

Post Communion, 209 1^=^98 ,noii£Daiki,P 

Prayer compared with preaching, 17, 183^ r^c ^vo n^ry 

forms of, 18, See Forms ^^ .slB'Lea^YiB Bnlvlg .iniinnoM 

extempore, when allowed, .1,8, Jiv?9o~ \o iloiaem .Yf j" ioolaioM 
Family, 30, 67 

Daily, and Public, 34, 66, 6T'' 

for the Sovereign, and Royal Family,-55, 56, Ifilto bBionp ^/loaf&H 
for the Clergy, 57, 58 :xi 

for the Parliament, 59, 60- .,■ .iou: ki a:, ^jv^-jxjv I >v^ ^noiweH 
for all conditions of men, 60, 61 OOS tS8X ^bsBiO 9n93i»l 

of St. Chrysostom,"63 - " dyindO odi m bBionp fiiSsQ ,I&wo?I 
for New-Year's Day, and Whit • Sunday, 163(-. 
Prayers for Ash-Wenesday, 164 — 166 jxc 



428 



INDEX. 



Prayer for Good-Friday, 166 

for Rogation days, and Saints' days, 167, 168 

for Church Militant, 184 i^^ ^^^^ ® ^* ,dio&d&^ 

for the dead, 203, 204, 336, 337, 341, 342 "^^ ^''^^^ ^'^^ ,di&ddi£ 
Prayers at Sea, 355 , '"^^ 

State, 355, 356, 359 "-'-^ 

Prayer Book. See Common Praver. ^ :{^oned aid .euilfadfig 

advantages of, 25— 28 ' ^ Ma£teb & Mem£iOB& 

ohjections to— aasw^^ii;^^#- .aoii^insaaiqai £ 

originals of, 31 ,^_ ,,. ^^^ 

Commendations of, 32 "^ ' - -— -^oTia 

Preaching, importance of, 182, 183 i-.fil&(l'aiai£^ 

Preparation for Lord's Supper, 174, 175 ,riaiqo«I 

Presbyter-bishops, 362, 392 >^ qudPAddoiA s\ha£R 

Priest, definition of word, 202, 361, 373, n. -t^ qodgiddOTA jsiosg 

Priests, ordination of, 373 

laying on of hands of, 379 

office of, 374—377 
Primate, 385 
Psalms, the 95th., 42,43 

the, 43, 44 ^ '^ ^'" 

objections to them answered, 44 ' '^^'^ ^^ 

98th. 47 "^^^ ^^ 

100th. 48 ^'^ ^'"^^^ ,m2:.J4i:a jLu^al no beioisp ,.T .jqH. ^iioo?. 

67th 49 ' '^^^ tnoi^jsnimrtroO -sriJ no 

seven Penitential, 146^ ' ' ' ' ' "'''''^ "^ 

34th 148 "^^^ io voa9if>ffi0B sioJqho? 

7lst.'316 'S .5'i'^rfis(qz9erf^,e9»ii9:^ja98 

39th and 90th. 322 '"^^ '^'^^^ .no^ji^ifiqsg 

51st. 353 '^^ nooiJsJbxfoiA ,qiBri8 

^ '' ' '"^Tojjp ^b'lQdqedS 

Quadragesima, and Quinquagesima, words explained, ISOj/g^^^, ,. * 
Questions put at Baptism, 226, 250, 25J^^,^-^^,^^^^^^^^^^J^^^^^ 

R SIS xJtQ iioiifinimfixs 

Rambach's Meditations, 142, n. •'''■' -'> s:>e9ijp9d 

Rauschenbusch's memoir quoted, on Passion-Week 141, n: "-( Jjliria 
on Confirmation, 281, n. ■ ' ' ^oa-ieq 

Regeneration, its connection with Baptism, 213, 231, 233, 254—2^. 
Regenerate, Ecclesiastical use of the word, 4, n. >^in 

Repetitions, vain, 28, 29 -- ............. ._., . ,.:.i. io §nc^' 

Restitution, 175 ^^^ -Hi^^^'^ bSBROiS. edi \<y 

Revelation the, omitted in Lessons, 72 ^^ S-^ .a&iisdoB^ lo 

Ridley, Bp. quoted on the Articles, 407 8^ ,nosmi3 ^o 

Robinson's Rev, T. life referred to^ 281, n. ' in^'tal ai bsiiispsisrtopao.: 
Rochet, 387, n. ' ' ^^S ,\o mgiio 

Rogation Days, 147 • Cl^la aaiinl) 

Royal authority in the Church, how limited, 370, n» 'f^ baBija oi 

explained, 405''-«^0'^3 ,3ifoIi«oiy ^aoiaaoq8 
Rubrics, 69 <?o bs^oisp .qoiiaiS ^Tfori^qS 

Authority of 399, n. 



INDEX. 4^^ 

691 .i^^ebhl^booO jo't io/b'x'^. 

Sabaoth, the word explained, 46, n. 157, n.o r a xctr ^ \rr^ ^ 
Sabbath, the word explained, 105, n. „ .^„ „^„ c. t ^^ a 

Institution, 106 "-^-^p o j. 

« K „• .■ . 'nTn. ■ "" ' ^'.sis -ass ,et*ia 

babellius, his heresy, 79, 89, 90 o. q „ . ri' . p ' -i ff ^ 

Sacrament, a defined, 169, 271 ' -^ .o •,,-.,. -.-',„t,. 

a representation, sign, and means of grace, 192, 205, 206, 271, 

272 

errors respecting, 171, 192, and n. , ^ ,-4 

Saints Days, Hi), 116 - x - -j „ 

„•'.'.'- , T^_ - TO ooii^iioqmi ,smiiof.9i*l 

Popish, m Calendar. 116, and n. ,, ., ,.„^^ ,^^^ a^r^&imeiH 

Sandys, Archbishop quoted on Sacraments, 192, 20& _. j.^., + rf -ci 

Seeker, Archbishop quoted on the Absolution, 38 , '"i ..". or. \ a, 

on the Catholic Church, 51, n. ., \ .„ 

on the prayer for Parliamenf, 59 ^ r 

on the Athanasian Creed, 87, 88, 92,93 "^^ 

on the hymn "Glory be to God." 195'^ '■^^';!.- . . ^^ 

,-..,.. r,^, S8S.9*£mn1 

on e^atechismg, 264, n. ^ ^^^^ ^^^ ^^^^^^ 

on the Commandments, 269, n. .;, „. . '' 

on Confirmation, 281, 282, n. vf '^ , 

on Ordination, 378, n. »,. ^ " 

Scott, Rev. T., quoted on Infant Baptism, 222, 223 p. rfiOOf 

on the Commination, 350, n. p. fi\v?\ 

on Ordination, 365, n*, .. „ , , , . ^ ° 

Scripture sufficiency of, 377 p . „ , . . „ 

Sentences, the explained, 35 „ j.„* . -^ 

Separation, lawful and unlawful, 9, 16 -.-^ -aa^ s. '-*ift« 

on. A T,j X J T^ 1 • „„^ -0 =aj08 Das il^rGE 

Sharp, Archdeacon quoted on Rubric, &c., 399, n. ^^_^ .__ 

Shepherd, quoted on Catechising, 264, n. 
Sick, the Visitation of, 305 

the use of the service, 306^309 :::u39gBi6£i:>P 

their sufferings not expiatory, 311 -■^■i^^u^^- i^ inq snoiJssnp 

examination of, 312 

bequests of, 313 .,, ^^ ^.mii^mm s'riofidm^E 

child, prayer for, 317 "'^ioup liomsnr a'doaudflsdoau^ 

person in danger, prayer for, 318 -oWBffnanoD no 

Communion of, 320 , ^i ,£ji^ floijo9fliioo six ,aoUm9m^B$i 

unction of, 324, 325 .., q^* Iq ^Brf teDxteaxasIooa ,9:rBi9fl9§9.H 

Song of the Three Children, 46 ^g ^gg ^^^^^ .axioiJiigqsH 

of the Blessed Virgin, 46, 72 ^^j .noUiriWasS 

of Zacharias, 47, 48 - ; f,^^^,^^ ^^^^ noiififgyea 

of Simeon, 48 - jj ^^ <^^q^^^.. ^^ ^^^.^ 

Sponsors required in Infant Baptism, 217, 218^ ,. ^^H .T ,1^ a^aoanidoH 

origin of, 247, 248 .n .m .^sifDoH 

duties of, 234, 235 ^^j- ^^^^^ aoils^^^s. 

to attend at Confirmation, 284. n.^^^^ jn oa:l a? 7^/^odii:«s I^voH 

Sponsion, vicarious, grounds of, 225, 226 

Sparrow, Bishop quoted on the Collects, 53 a^ i>ri'i6vH. 



4W INJDT&Xi 

Sparrow, Bishop, on Prayer for the Sovereign, 56, n. - ^^ xX^^^^ ^^ 

referred ta on Benedictory Prayer, 64, ft. 

on the Absolutions, 70 ■ -'^'la^S' ^liasriW 
on the Creed, 73 : ~'I ^-^ baioup 
quoted on " Let us pray." 74 "I^ "'^ 

on the- Consecration iK^JlkVtl^P,^!^ 
on Visitation of Sick^^SlI li.^^ M^^^H^^* 
Stephen, St., day of, 132, 133 ^^' {ijbiUig-JidW 

Subscription, see Articles '-.' r:o t>9.+oup qodaiS ,8JiiiliW 

Succession, Ministerial, 363, 364, 394-395 - to y^inmsn bio " qidaioW 
Sundays, 105 

distinction of. 111 
Supremacy, oath of, 370, 396, 397 ' WuA ,%mi'%i 

Surplice, on the use of, 334, n. 

T 

Taylor, Bishop quoted on the Prayer Book, 21, n. 26 

Technical terms in Theology, 78, 88, 89 

Te Deum, the, 45 

Tertullian, quoted on the Lord's Prayer, 40, n. 

on prayer for the Sovereign, 5Q, n. 

on Matrimony, 292 

on Marriage-ring, 304 

on Discipline, 357 

on Episcopacy, 392 

on Apostolical Succession, 394 
Tersanctus, the Hymn, 189, n. 
Thanksgiving, the general, 61, 62 
Tillotson, Archbishop quoted on Popery, 356, n. 
Transubstantiation, 171, n. 191 
Trinity, the doctrine of, 77, 78, 80—82, 87—89 
Trinity Sunday, 155 

U 
Uniformity, not essential to Unity, 398 
Usher, Archbishop quoted on Infant Baptism, 226, n, 

on Baptismal Regeneration, 231, and n. 257, 25S 

on Baptismal obligation, 234, n. 



" Veni Creator." 378 

Vigils or Eves, 161, 162 

Virgin Mary's days, 156 

Visitation of the sick, 305, See Sick, 

Voluntary Religion, 416 

W 

Weekday services, 67 

Weeks, division of, 105, n. 

"Week's Preparation," referred to, 174 



Wesley, Rev. J., his Liturgy. 32- - • :.-,-- '• ''-^''•■'•" 

his testimony to the Prayer:»Boo&.,:t33i ■: 
Wheatly referred to on the Absolution, 88 j-.s 

quoted on Popish Saints' days, 111^ n. 

on Sponsion, 226, n. " no Lsioxjp 

referi-e4:tp fln GoQfirniiation, 288 /;n 
Whytehead, Rev* f.jquo^e^ Pji the /Liturgy^ 26 

Whit-Sunday, 150 ol iS.nsdgsig 

Wilkins, Bishop quoted on Visitation of Sick, 3^:o. - ta o^c ,aoiiqiio&duZ 
" Worship," old meaning of word,^297, n^jc- ,€9B ^i&heiahiiyL ,aolmeoo^^ 

Z III ,lo nobool^aib 

Zuinglius, his erro]', 171, n, QZ aft?, ,OTf. ,^o dim ,^oj 



T 
rS .iooS TBYji.% 9iii flo i)9J0wp qodaifi .loix^X 

3 ^Ol- ,-iQxsni^ a*feioJ 9xi* no fiadoxrp ^a&UiuizQT 
ii d5 5iTsi97.9Vo8 9i!J lol lexmq ao 
S^g .^xiomni^M no 






see t7iinU 0* iBUBQBBS JOS .^ilfiTLOliflll 

:S .=?^ ^ bsM ,f E2 ,aoii£i9adB95I i,B£H&iJq«a no 



■J I (K^yci ^to> eli^V 






ADDITIONS AND CORRECTIONS, 



Page 18, (1) See Card well's " Historj' of Conferences," pages 337, 371. 

Page 28, (*) Dr. Cardwell has shewn that these Divines did not originate 
all the changes made at this time. " History," p. 21. 

Page 28, (5) The King himself was the principal actor in this Confer- 
ence ; the Archbishop was too infirm to take any active part in it. 
Cardwell, Hist. pp. 137—212. 

Page 21, (1) Read, " On January 3, 1645, its public use was forbidden by 
the Parliament ; and on August 23, of the same year, its use in private, 
under severe penalties. Cardwell, p. 242." 

Page 21, (2) Add. " Much interesting information respecting the various 
changes, and attempted reforms of the Prayer-Book, will be found in 
Dr. Cardwell's work. 

Page 84, bottom, read 2 Cor. v. 10. 

Page 89, line 14, read dfjLoov(Tios, 

Page 222, line 34, read Appendix E. 

Page 231, lines Id and 27. The passages here quoted from Archbishop 
Usher's " Body of Divinity," are probably, but not certainly his own. 
See Dr. Robinson's Preface, p. xiii. and Table of Extracts. These re- 
marks are applicable also to note (i) p. 257. 

Pages 231, 232. The author is happy to be able to refer to the Bishop of 
Calcutta's invaluable work on the Colossians, Lectures xviii, xix, for 
a powerful confirmation of these statements. See also Bp. Davenant 
on Col. ii. 12. 

Page 235, (i) See " Life of Philip Henry." Wordsworth's Eccles. Biog. 
vol vi. p. 213, 214. 

Page 284, (5) See " Life of Nicholas Ferrar." Wordsworth's Ecc. Biog. 
vol. V. p. 365, and note. 

Page 286, line 32. On the importance of an early participation in the 
Sacrament of the Lord's Supper. See Philip Henry's Life. Words- 
worth's Ecc. Biog. vol.. vi. p. 212, 213. 

Page 301, (i) See "Life of Philip Henry." Wordsworth's Ecc. Biog. 
voL vi. pp. 197, 198. 

Page 324. In King Edward's First Book, the Rubric before the form 
of Absolution, in the Visitation of the Sick, directed that " the same 
form of absolution shall be used in all private confessions." The omis- 
sion of these words in the Second Book discovers the change which 
had taken place in the views of our Reformers upon the subject of 
Auricukir Covfession. 



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